Twelfthly, the
“savant
for amusement.
Nietzsche - v05 - Untimely Meditations - b
Put us together, for we long
to become complete. "
I called this inward condition the "first initia-
tion into culture. " I have now to describe the
effects of the "second initiation," a task of greater
difficulty. It is the passage from the inner life to
the criticism of the outer life. The eye must be
turned to find in the great world of movement the
desire for culture that is known from the immediate
experience of the individual; who must use his
own strivings and aspirations as the alphabet to
interpret those of humanity. He cannot rest here
either, but must go higher. Culture demands from
him not only that inner experience, not only the
criticism of the outer world surrounding him, but
action too to crown them all, the fight for culture
against the influences and conventions and insti-
tutions where he cannot find his own aim,—the
production of genius.
Any one who can reach the second step, will
see how extremely rare and imperceptible the
knowledge of that end is, though all men busy
themselves with culture and expend vast labour
in her service. He asks himself in amazement—
"Is not such knowledge, after all, absolutely
## p. 159 (#245) ############################################
SCHOPENHAUER AS EDUCATOR. 159
necessary? Can Nature be said to attain her
end, if men have a false idea of the aim of their
own labour? " And any one who thinks a great
deal of Nature's unconscious adaptation of means
to ends, will probably answer at once: "Yes, men
may think and speak what they like about their
ultimate end, their blind instinct will tell them the
right road. " It requires some experience of life
to be able to contradict this: but let a man be
convinced of the real aim of culture—the pro-
duction of the true man and nothing else;—let
him consider that amid all the pageantry and
ostentation of culture at the present time the
conditions for his production are nothing but a
continual "battle of the beasts ": and he will see
that there is great need for a conscious will to take
the place of that blind instinct. There is another
reason also;—to prevent the possibility of turning
this obscure impulse to quite different ends, in a
direction where our highest aim can no longer be
attained. For we must beware of a certain kind
of misapplied and parasitical culture; the powers
at present most active in its propagation have
other casts of thought that prevent their relation
to culture from being pure and disinterested.
The first of these is the self-interest of the
business men. This needs the help of culture,
and helps her in return, though at the price of
prescribing her ends and limits. And their favourite
sorites is: "We must have as much knowledge
and education as possible; this implies as great
a need as possible for it, this again as much pro-
duction, this again as much material wealth and
## p. 160 (#246) ############################################
160 THOUGHTS OUT OF SEASON.
happiness as possible. "—This is the seductive
formula. Its preachers would define education as
the insight that makes man through and through
a "child of his age" in his desires and their
satisfaction, and gives him command over the
best means of making money. Its aim would
be to make "current" men, in the same sense as
one speaks of the "currency" in money; and in
their view, the more "current" men there are,
the happier the people. The object of modern
educational systems is therefore to make each
man as "current" as his nature will allow him,
and to give him the opportunity for the greatest
amount of success and happiness that can be got
from his particular stock of knowledge. He is
required to have just so much idea of his own
value (through his liberal education) as to know
what he can ask of life; and he is assured that
a natural and necessary connection between
"intelligence and property" not only exists, but
is also a moral necessity. All education is de-
tested that makes for loneliness, and has an aim
above money-making, and requires a long time:
men look askance on such serious education, as
mere "refined egoism" or "immoral Epicurean-
ism. " The converse of course holds, according
to the ordinary morality, that education must be
soon over to allow the pursuit of money to be
soon begun, and should be just thorough enough
to allow of much money being made. The amount of
education is determined by commercial interests. In
short, " man has a necessary claim to worldly happi-
ness; only for that reason is education necessary. "
## p. 161 (#247) ############################################
SCHOPENHAUER AS EDUCATOR. l6l
There is, secondly, the self-interest of the state,
which requires the greatest possible breadth and
universality of culture, and has the most effective
weapons to carry out its wishes. If it be firmly
enough established not only to initiate but control
education and bear its whole weight, such breadth
will merely profit the competition of the state with
other states. A "highly civilised state" generally
implies, at the present time, the task of setting
free the spiritual forces of a generation just so far as
they may be of use to the existing institutions,—
as a mountain stream is split up by embankments
and channels, and its diminished power made to
drive mill-wheels, its full strength being more
dangerous than useful to the mills. And thus
"setting free" comes to mean rather "chaining
up. " Compare, for example, what the self-interest
of the state has done for Christianity. Christianity
is one of the purest manifestations of the impulse
towards culture and the production of the saint:
but being used in countless ways to turn the mills
of the state authorities, it gradually became sick
at heart, hypocritical and degenerate, and in
antagonism with its original aim. Its last phase,
the German Reformation, would have been nothing
but a sudden flickering of its dying flame, had it
not taken new strength and light from the clash
and conflagration of states.
In the third place, culture will be favoured by
all those people who know their own character to
be offensive or tiresome, and wish to draw a veil
of so-called "good form" over them. Words,
gestures, dress, etiquette, and such external things,
VOL. II. L
## p. 162 (#248) ############################################
162 THOUGHTS OUT OF SEASON.
are meant to produce a false impression, the inner
side to be judged from the outer. I sometimes
think that modern men are eternally bored with
each other and look to the arts to make them
interesting. They let their artists make savoury
and inviting dishes of them; they steep themselves
in the spices of the East and West, and have a
very interesting aroma after it all. They are ready
to suit all palates: and every one will be served,
whether he want something with a good or bad
taste, something sublime or coarse, Greek or
Chinese, tragedy or gutter - drama. The most
celebrated chefs among the moderns who wish to
interest and be interested at any price, are the
French; the worst are the Germans. This is
really more comforting for the latter, and we have
no reason to mind the French despising us for our
want of interest, elegance and politeness, and being
reminded of the Indian who longs for a ring
through his nose, and then proceeds to tattoo
himself.
Here I must digress a little. Many things in
Germany have evidently been altered since the
late war with France, and new requirements for
German culture brought over. The war was for
many their first venture into the more elegant half
of the world: and what an admirable simplicity
the conqueror shows in not scorning to learn some-
thing of culture from the conquered! The applied
arts especially will be reformed to emulate our more
refined neighbours, the German house furnished
like the French, a "sound taste" applied to the
German language by means of an Academy on the
## p. 163 (#249) ############################################
SCHOPENHAUER AS EDUCATOR. 163
French model, to shake off the doubtful influence
of Goethe—this is the judgment of our new Berlin
Academician, Dubois-Raymond. Our theatres
have been gradually moving, in a dignified way,
towards the same goal, even the elegant German
savant is now discovered — and we must now
expect everything that does not conform to this
law of elegance, our music, tragedy and philosophy,
to be thrust aside as un-German. But there were
no need to raise a finger for German culture, did
German culture (which the Germans have yet to
find) mean nothing but the little amenities that
make life more decorative—including the arts of
the dancing-master and the upholsterer;—or were
they merely interested in academic rules of
language and a general atmosphere of politeness.
The late war and the self-comparison with the
French do not seem to have aroused any further
desires, and I suspect that the German has a strong
wish for the moment to be free of the old obliga-
tions laid on him by his wonderful gifts of serious-
ness and profundity. He would much rather play
the buffoon and the monkey, and learn the arts
that make life amusing. But the German spirit
cannot be more dishonoured than by being treated
as wax for any elegant mould.
And if, unfortunately, a good many Germans will
allow themselves to be thus moulded, one must
continually say to them, till at last they listen:—
"The old German way is no longer yours: it was
hard, rough, and full of resistance; but it is still
the most valuable material—one which only the
greatest modellers can work with, for they alone
## p. 163 (#250) ############################################
162
THOUGHTS OUT OF SEASON.
are meant to produce a false impression, the inner
side to be judged from the outer. I sometimes
think that modern men are eternally bored with
each other and look to the arts to make them
interesting. They let their artists make savoury
and inviting dishes of them; they steep themselves
in the spices of the East and West, and have a
very interesting aroma after it all. They are ready
to suit all palates: and every one will be served,
whether he want something with a good or bad
taste, something sublime or coarse, Greek or
Chinese, tragedy or gutter - drama. The most
celebrated chefs among the moderns who wish to
interest and be interested at any price, are the
French; the worst are the Germans. This is
really more comforting for the latter, and we have
no reason to mind the French despising us for our
want of interest, elegance and politeness, and being
reminded of the Indian who longs for a ring
through his nose, and then proceeds to tattoo
himself.
Here I must digress a little. Many things in
Germany have evidently been altered since the
late war with France, and new requirements for
German culture brought over. The war was for
many their first venture into the more elegant half
of the world: and what an admirable simplicity
the conqueror shows in not scorning to learn some-
thing of culture from the conquered! The applied
arts especially will be reformed to emulate our more
refined neighbours, the German house furnished
like the French, a “sound taste" applied to the
German language by means of an Academy on the
## p. 163 (#251) ############################################
SCHOPENHAUER AS EDUCATOR. 163
French model, to shake off the doubtful influence
of Goethe—this is the judgment of our new Berlin
Academician, Dubois-Raymond. Our theatres
have been gradually moving, in a dignified way,
towards the same goal, even the elegant German
savant is now discovered — and we must now
expect everything that does not conform to this
law of elegance, our music, tragedy and philosophy,
to be thrust aside as un-German. But there were
no need to raise a finger for German culture, did
German culture (which the Germans have yet to
find) mean nothing but the little amenities that
make life more decorative—including the arts of
the dancing-master and the upholsterer;—or were
they merely interested in academic rules of
language and a general atmosphere of politeness.
The late war and the self-comparison with the
French do not seem to have aroused any further
desires, and I suspect that the German has a strong
wish for the moment to be free of the old obliga-
tions laid on him by his wonderful gifts of serious-
ness and profundity. He would much rather play
the buffoon and the monkey, and learn the arts
that make life amusing. But the German spirit
cannot be more dishonoured than by being treated
as wax for any elegant mould.
And if, unfortunately, a good many Germans will
allow themselves to be thus moulded, one must
continually say to them, till at last they listen :—
"The old German way is no longer yours: it was
hard, rough, and full of resistance; but it is still
the most valuable material—one which only the
greatest modellers can work with, for they alone
## p. 164 (#252) ############################################
164 THOUGHTS OUT OF SEASON.
are worthy to use it. What you have in you now
is a soft pulpy stuff: make what you will out of
it,—elegant dolls and interesting idols—Richard
Wagner's phrase will still hold good,' The German
is awkward and ungainly when he wishes to be
polite; he is high above all others, when he begins
to take fire. '" All the elegant people have reason to
beware of this German fire; it may one day devour
them with all their wax dolls and idols. —The
prevailing love of " good form" in Germany may
have a deeper cause in the breathless seizing at
what the moment can give, the haste that plucks
the fruit too green, the race and the struggle that
cut the furrows in men's brows and stamp the same
mark on all their actions. As if there were a
poison in them that would not let them breathe,
they rush about in disorder, anxious slaves of the
"three m's," the moment, the mode and the mob:
they see too well their want of dignity and fitness,
and need a false elegance to hide their galloping
consumption. The fashionable desire of "good
form" is bound up with a loathing of man's inner
nature: the one is to conceal, the other to be con-
cealed. Education means now the concealment
of man's misery and wickedness, his wild-beast
quarrels, his eternal greed, his shamelessness in
fruition. In pointing out the absence of a German
culture, I have often had the reproach flung at me:
"This absence is quite natural, for the Germans
have been too poor and modest up to now. Once
rich and conscious of themselves, our people will
have a culture too. " Faith may often produce
happiness, yet this particular faith makes me un-
## p. 165 (#253) ############################################
SCHOPENHAUER AS EDUCATOR. l6j
happy, for I feel that the culture whose future
raises such hopes—the culture of riches, politeness,
and elegant concealments—is the bitterest foe of
that German culture in which I believe. Every
one who has to live among Germans suffers from
the dreadful grayness and apathy of their lives,
their formlessness, torpor and clumsiness, still
more their envy, secretiveness and impurity: he is
troubled by their innate love of the false and the
ignoble, their wretched mimicry and translation of
a good foreign thing into a bad German one. But
now that the feverish unrest, the quest of gain and
success, the intense prizing of the moment, is added
to it all, it makes one furious to think that all this
sickness can never be cured, but only painted over,
by such a "cult of the interesting. " And this
among a people that has produced a Schopenhauer
and a Wagner! and will produce others, unless we
are blindly deceiving ourselves; for should not
their very existence be a guarantee that such forces
are even now potential in the German spirit? Or
will they be exceptions, the last inheritors of the
qualities that were once called German? I can
see nothing to help me here, and return* to my
main argument again, from which my doubts and
anxieties have made me digress. I have not yet
enumerated all the forces that help culture without
recognising its end, the production of genius.
Three have been named; the self-interest of
business, of the state, and of those who draw the
cloak of "good form" over them. There is
fourthly the self-interest of science, and the
peculiar nature of her servants—the learned.
## p. 166 (#254) ############################################
166 THOUGHTS OUT OF SEASON.
Science has the same relation to wisdom as
current morality to holiness: she is cold and dry,
loveless, and ignorant of any deep feeling of dis-
satisfaction and yearning. She injures her servants
in helping herself, for she impresses her own
character on them and dries up their humanity.
As long as we actually mean by culture the
progress of science, she will pass by the great
suffering man and harden her heart, for science
only sees the problems of knowledge, and suffering
is something alien and unintelligible to her world
—though no less a problem for that!
If one accustom himself to put down every
experience in a dialectical form of question and
answer, and translate it into the language of " pure
reason," he will soon wither up and rattle his bones
like a skeleton. We all know it: and why is it
that the young do not shudder at these skeletons
of men, but give themselves blindly to science
without motive or measure? It cannot be the
so-called " impulse to truth ": for how could there
be an impulse towards a pure, cold and objectless
knowledge? The unprejudiced eye can see the
real driving forces only too plainly. The vivisection
of the professor has much to recommend it, as he
himself is accustomed to finger and analyse all
things—even the worthiest! To speak honestly,
the savant is a complex of very various impulses
and attractive forces—he is a base metal through-
out.
Take first a strong and increasing desire for
intellectual adventure, the attraction of the new
and rare as against the old and tedious. Add
## p. 167 (#255) ############################################
SCHOPENHAUER AS EDUCATOR. 167
to that a certain joy in nosing the trail of dialectic,
and beating the cover where the old fox, Thought,
lies hid; the desire is not so much for truth as the
chase of truth, and the chief pleasure is in surround-
ing and artistically killing it. Add thirdly a love
of contradiction whereby the personality is able to
assert itself against all others: the battle's the
thing, and the personal victory its aim,—truth only
its pretext. The impulse to discover "particular
truths " plays a great part in the professor, coming
from his submission to definite ruling persons,
classes, opinions, churches, governments, for he
feels it a profit to himself to bring truth to their
side.
The following characteristics of the savant are
less common, but still found. —Firstly, downright-
ness and a feeling for simplicity, very valuable if
more than a mere awkwardness and inability to
deceive, deception requiring some mother-wit. —
(Actually, we may be on our guard against too
obvious cleverness and resource, and doubt the
man's sincerity. ) — Otherwise this downrightness
is generally of little value, and rarely of any use
to knowledge, as it follows tradition and speaks
the truth only in "adiaphora "; it being lazier to
speak the truth here than ignore it. Everything
new means something to be unlearnt, and your
downright man will respect the ancient dogmas
and accuse the new evangelist of failing in the
sensus recti. There was a similar opposition, with
probability and custom on its side, to the theory
of Copernicus. The professor's frequent hatred of
philosophy is principally a hatred of the long
## p. 168 (#256) ############################################
168 THOUGHTS OUT OF SEASON.
trains of reasoning and artificiality of the proofs.
Ultimately the savants of every age have a fixed
limit; beyond which ingenuity is not allowed, and
everything suspected as a conspirator against
honesty.
Secondly, a clear vision of near objects, com-
bined with great shortsightedness for the distant and
universal. The professor's range is generally very
small, and his eye must be kept close to the object.
To pass from a point already considered to another,
he has to move his whole optical apparatus. He
cuts a picture into small sections, like a man using
an opera-glass in the theatre, and sees now a head,
now a bit of the dress, but nothing as a whole.
The single sections are never combined for him,
he only infers their connection, and consequently
has no strong general impression. He judges a
literary work, for example, by certain paragraphs
or sentences or errors, as he can do nothing more;
he will be driven to see in an oil painting nothing
but a mass of daubs.
Thirdly, a sober conventionality in his likes and
dislikes. Thus he especially delights in history
because he can put his own motives into the
actions of the past. A mole is most comfortable
in a mole-hill. He is on his guard against all
ingenious and extravagant hypotheses; but digs
up industriously all the commonplace motives of
the past, because he feels in sympathy with them.
He is generally quite incapable of understanding
and valuing the rare or the uncommon, the great
or the real.
Fourthly, a lack of feeling, which makes him
## p. 169 (#257) ############################################
SCHOPENHAUER AS EDUCATOR. 169
capable of vivisection. He knows nothing of the
suffering that brings knowledge, and does not fear
to tread where other men shudder. He is cold
and may easily appear cruel. He is thought
courageous, but he is not,—any more than the
mule who does not feel giddiness.
Fifthly, diffidence, or a low estimate of himself.
Though he live in a miserable alley of the world,
he has no sense of sacrifice or surrender; he appears
often to know in his inmost heart that he is not
a flying but a crawling creature. And this makes
him seem even pathetic.
Sixthly, loyalty to his teachers and leaders.
From his heart he wishes to help them, and knows
he can do it best with the truth. He has a grate-
ful disposition, for he has only gained admittance
through them to the high hall of science; he would
never have entered by his own road. Any man
to-day who can throw open a new province where
his lesser disciples can work to some purpose, is
famous at once; so great is the crowd that presses
after him. These grateful pupils are certainly a
misfortune to their teacher, as they all imitate him;
his faults are exaggerated in their small persons,
his virtues correspondingly diminished.
Seventhly, he will follow the usual road of all
the professors, where a feeling for truth springs
from a lack of ideas, and the wheel once started
goes on. Such natures become compilers, com-
mentators, makers of indices and herbaria; they
rummage about one special department because
they have never thought there are others. Their
industry has something of the monstrous stupidity
## p. 170 (#258) ############################################
lyo THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, aesthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the flies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
"cry of the empty stomach," in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour — and bread. Only,
however, in the sense of the "particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#259) ############################################
SCHOPENHAUER AS EDUCATOR. 171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of " moral idiosyncrasies,"—formerly
called rascalities.
Eleventhly, the "savant for vanity," now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the "savant for amusement. " He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the "impulse towards
justice" as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 171 (#260) ############################################
170
THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, æsthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the Aies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
“cry of the empty stomach,” in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour -- and bread. Only,
however, in the sense of the “particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#261) ############################################
SCHOPENHAUER AS EDUCATOR.
171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of “moral idiosyncrasies,"—formerly
called rascalities.
Eleventhly, the “savant for vanity," now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the “savant for amusement. ” He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the “impulse towards
justice” as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 171 (#262) ############################################
170
THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, æsthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the flies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
“cry of the empty stomach,” in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour — and bread. Only,
however, in the sense of the “particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#263) ############################################
SCHOPENHAUER AS EDUCATOR.
171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of “moral idiosyncrasies,”—formerly
called rascalities.
Eleventhly, the “savant for vanity,” now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the “savant for amusement. " He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the “impulse towards
justice” as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 172 (#264) ############################################
172 THOUGHTS OUT OF SEASON.
All these elements, or a part of them, must be
regarded as fused and pounded together, to form
the Servant of Truth. For the sake of an absolutely
inhuman thing—mere purposeless, and therefore
motiveless, knowledge—a mass of very human
little motives have been chemically combined, and
as the result we have the professor,—so transfigured
in the light of that pure unearthly object that the
mixing and pounding which went to form him are
all forgotten! It is very curious. Yet there are
moments when they must be remembered,—when
we have to think of the professor's significance to
culture. Any one with observation can see that he
is in his essence and by his origin unproductive,
and has a natural hatred of the productive; and
thus there is an endless feud between the genius
and the savant in idea and practice. The latter
wishes to kill Nature by analysing and compre-
hending it, the former to increase it by a new living
Nature. The happy age does not need or know
the savant; the sick and sluggish time ranks him
as its highest and worthiest.
Who were physician enough to know the health
or sickness of our time? It is clear that the pro-
fessor is valued too highly, with evil consequences
for the future genius, for whom he has no com-
passion, merely a cold, contemptuous criticism, a
shrug of the shoulders, as if at something strange and
perverted for which he has neither time nor in-
clination. And so he too knows nothing of the
aim of culture.
In fact, all these considerations go to prove that
the aim of culture is most unknown precisely where
## p. 173 (#265) ############################################
SCHOPENHAUER AS EDUCATOR. 173
the interest in it seems liveliest. The state may
trumpet as it will its services to culture, it merely
helps culture in order to help itself, and does not
comprehend an aim that stands higher than its own
well-being or even existence. The business men
in their continual demand for education merely
wish for—business. When the pioneers of "good
form" pretend to be the real helpers of culture,
imagining that all art, for example, is merely to serve
their own needs, they are clearly affirming themselves
in affirming culture. Of the savant enough has
already been said. All four are emulously thinking
how they can benefit themselves with the help of
culture, but have no thoughts at all when their own
interests are not engaged. And so they have
done nothing to improve the conditions for the
birth of genius in modern times; and the opposi-
tion to original men has grown so far that no
Socrates could ever live among us, and certainly
could never reach the age of seventy.
I remember saying in the third chapter that our
whole modern world was not so stable that one
could prophesy an eternal life to its conception of
culture. It is likely that the next millennium may
reach two or three new ideas that might well make
the hair of 'our present generation stand on end.
The belief in the metaphysical significance of
culture would not be such a horrifying thing, but
its effects on educational methods might be so.
It requires a totally new attitude of mind to be
able to look away from the present educational
institutions to the strangely different ones that will
be necessary for the second or third generation.
## p. 174 (#266) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediaeval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to " fight in line," the second to treat as foes all
who will not "fall in. " On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#267) ############################################
SCHOPENHAUER AS EDUCATOR. 175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the "fashionable culture," that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel:—" Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#268) ############################################
174
THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “ fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#269) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different Office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“ Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#270) ############################################
174
THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “ fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#271) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses ;
and the time-spirit ever whispers in their ears its
flattering counsel :-“ Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#272) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to "fight in line," the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#273) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “ fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#274) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#275) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 176 (#276) ############################################
176 THOUGHTS OUT OF SEASON.
stand in the front ranks with an immense following
round you; and the acclamation of public opinion
will rejoice you more than a wandering breath of
approval sent down from the cold ethereal heights
of genius. " Even the best men are snared by such
allurements, and the ultimate difference comes not
so much from the rarity and power of their talent,
as the influence of a certain heroic disposition at
the base of them, and an inner feeling of kinship
with genius. For there are men who feel it as
their own misery when they see the genius in
painful toil and struggle, in danger of self-destruc-
tion, or neglected by the short-sighted selfishness
of the state, the superficiality of the business men,
and the cold arrogance of the professors; and I
hope there may be some to understand what I
mean by my sketch of Schopenhauer's destiny,
and to what end Schopenhauer can really educate.
VII.
But setting aside all thoughts of any educa-
tional revolution in the distant future;—what pro-
vision is required now, that our future philosopher
may have the best chance of opening his eyes to a
life like Schopenhauer's—hard as it is, yet still
livable? What, further, must be discovered that
may make his influence on his contemporaries
more certain? And what obstacles must be re-
moved before his example can have its full effect
and the philosopher train another philosopher?
Here we descend to be practical.
## p. 177 (#277) ############################################
SCHOPENHAUER AS EDUCATOR. 177
Nature always desires the greatest utility, but
does not understand how to find the best and
handiest means to her end; that is her great sorrow,
and the cause of her melancholy. The impulse to-
wards her own redemption shows clearly her wish
to give men a significant existence by the generation
of the philosopher and the artist: but how unclear
and weak is the effect she generally obtains with
xher artists and philosophers, and how seldom is
there any effect at all! She is especially perplexed
in her efforts to make the philosopher useful; her
methods are casual and tentative, her failures in-
numerable; most of her philosophers never touch
the common good of mankind at all. Her actions
seem those of a spendthrift; but the cause lies in
no prodigal luxury, but in her inexperience. Were
she human, she would probably never cease to be
dissatisfied with herself and her bungling. Nature
shoots the philosopher at mankind like an arrow;
she does not aim, but hopes that the arrow will
stick somewhere. She makes countless mistakes,
that give her pain. She is as extravagant in the
sphere of culture as in her planting and sowing. She
fulfils her ends in a large and clumsy fashion, using
up far too much of her strength. The artist has
the same relation to the connoisseurs and lovers of
his art as a piece of heavy artillery to a flock of
sparrows. It is a fool's part to use a great avalanche
to sweep away a little snow, to kill a man in order
to strike the fly on his nose. The artist and the
philosopher are witnesses against Nature's adapta-
tion of her means, however well they may show the
wisdom of her ends. They only reach a few and
VOL. II. M
## p. 178 (#278) ############################################
178 THOUGHTS OUT OF SEASON.
should reach all—and even these few are not struck
with the strength they used when they shot. It is
sad to have to value art so differently as cause and
effect; how huge in its inception, how faint the
echo afterwards! The artist does his work as
Nature bids him, for the benefit of other men—no
doubt of it; but he knows that none of those men
will understand and love his work as he understands
and loves it himself. That lonely height of love
and understanding is necessary, by Nature's clumsy
law, to produce a lower type; the great and noble
are used as the means to the small and ignoble.
Nature is a bad manager; her expenses are far
greater than her profits: for all her riches she must
one day go bankrupt. She would have acted more
reasonably to make the rule of her household—
small expense and hundredfold profit; if there had
been, for example, only a few artists with moderate
powers, but an immense number of hearers to ap-
preciate them, stronger and more powerful char-
acters than the artists themselves; then the effect
of the art-work, in comparison with the cause, might
be a hundred-tongued echo. One might at least
expect cause and effect to be of equal power; but
Nature lags infinitely behind this consummation.
An artist, and especially a philosopher, seems often
to have dropped by chance into his age, as a
wandering hermit or straggler cut off from the main
body. Think how utterly great Schopenhauer is,
and what a small and absurd effect he has had!
An honest man can feel no greater shame at the
present time than at the thought of the casual treat-
ment Schopenhauer has received and the evil powers
## p. 179 (#279) ############################################
SCHOPENHAUER AS EDUCATOR. 179
that have up to now killed his effect among men.
First there was the want of readers,—to the eternal
shame of our cultivated age ;—then the inadequacy
of his first public adherents, as soon as he had any;
further, I think, the crassness of the modern man
towards books, which he will no longer take
seriously. As an outcome of many attempts to
adapt Schopenhauer to this enervated age, the new
danger has gradually arisen of regarding him as an
odd kind of pungent herb, of taking him in grains,
as a sort of metaphysical pepper. In this way he
has gradually become famous, and I should think
more have heard his name than Hegel's; and, for
all that, he is still a solitary being, who has failed
of his effect. —Though the honour of causing the
failure belongs least of all to the barking of his
literary antagonists; first because there are few
men with the patience to read them, and secondly,
because any one who does, is sent immediately to
Schopenhauer himself; for who will let a donkey-
driver prevent him from mounting a fine horse,
however much he praise his donkey?
Whoever has recognised Nature's unreason in our
time, will have to consider some means to help her;
his task will be to bring the free spirits and the
sufferers from this age to know Schopenhauer;
and make them tributaries to the flood that is to
overbear all the clumsy uses to which Nature even
now is accustomed to put her philosophers. Such
men will see that the identical obstacles hinder the
effect of a great philosophy and the production of
the great philosopher; and so will direct their aims
to prepare the regeneration of Schopenhauer, which
## p. 180 (#280) ############################################
180 THOUGHTS OUT OF SEASON.
means that of the philosophical genius. The real
opposition to the further spread of his doctrine in
the past, and the regeneration of the philosopher in
the future, is the perversity of human nature as it
is; and all the great men that are to be must spend
infinite pains in freeing themselves from it. The
world they enter is plastered over with pretence—
including not merely religious dogmas, but such
juggling conceptions as "progress," "universal
education," "nationalism," "the modern state ";
practically all our general terms have an artificial
veneer over them that will bring a clearer-sighted
posterity to reproach our age bitterly for its warped
and stunted growth, however loudly we may boast
of our "health. " The beauty of the antique vases,
says Schopenhauer, lies in the simplicity with which
they express their meaning and object; it is so
with all the ancient implements; if Nature produced
amphorae, lamps, tables, chairs, helmets, shields,
breastplates and the like, they would resemble
these. And, as a corollary, whoever considers how
we all manage our art, politics, religion and educa-
tion—to say nothing of our vases!
to become complete. "
I called this inward condition the "first initia-
tion into culture. " I have now to describe the
effects of the "second initiation," a task of greater
difficulty. It is the passage from the inner life to
the criticism of the outer life. The eye must be
turned to find in the great world of movement the
desire for culture that is known from the immediate
experience of the individual; who must use his
own strivings and aspirations as the alphabet to
interpret those of humanity. He cannot rest here
either, but must go higher. Culture demands from
him not only that inner experience, not only the
criticism of the outer world surrounding him, but
action too to crown them all, the fight for culture
against the influences and conventions and insti-
tutions where he cannot find his own aim,—the
production of genius.
Any one who can reach the second step, will
see how extremely rare and imperceptible the
knowledge of that end is, though all men busy
themselves with culture and expend vast labour
in her service. He asks himself in amazement—
"Is not such knowledge, after all, absolutely
## p. 159 (#245) ############################################
SCHOPENHAUER AS EDUCATOR. 159
necessary? Can Nature be said to attain her
end, if men have a false idea of the aim of their
own labour? " And any one who thinks a great
deal of Nature's unconscious adaptation of means
to ends, will probably answer at once: "Yes, men
may think and speak what they like about their
ultimate end, their blind instinct will tell them the
right road. " It requires some experience of life
to be able to contradict this: but let a man be
convinced of the real aim of culture—the pro-
duction of the true man and nothing else;—let
him consider that amid all the pageantry and
ostentation of culture at the present time the
conditions for his production are nothing but a
continual "battle of the beasts ": and he will see
that there is great need for a conscious will to take
the place of that blind instinct. There is another
reason also;—to prevent the possibility of turning
this obscure impulse to quite different ends, in a
direction where our highest aim can no longer be
attained. For we must beware of a certain kind
of misapplied and parasitical culture; the powers
at present most active in its propagation have
other casts of thought that prevent their relation
to culture from being pure and disinterested.
The first of these is the self-interest of the
business men. This needs the help of culture,
and helps her in return, though at the price of
prescribing her ends and limits. And their favourite
sorites is: "We must have as much knowledge
and education as possible; this implies as great
a need as possible for it, this again as much pro-
duction, this again as much material wealth and
## p. 160 (#246) ############################################
160 THOUGHTS OUT OF SEASON.
happiness as possible. "—This is the seductive
formula. Its preachers would define education as
the insight that makes man through and through
a "child of his age" in his desires and their
satisfaction, and gives him command over the
best means of making money. Its aim would
be to make "current" men, in the same sense as
one speaks of the "currency" in money; and in
their view, the more "current" men there are,
the happier the people. The object of modern
educational systems is therefore to make each
man as "current" as his nature will allow him,
and to give him the opportunity for the greatest
amount of success and happiness that can be got
from his particular stock of knowledge. He is
required to have just so much idea of his own
value (through his liberal education) as to know
what he can ask of life; and he is assured that
a natural and necessary connection between
"intelligence and property" not only exists, but
is also a moral necessity. All education is de-
tested that makes for loneliness, and has an aim
above money-making, and requires a long time:
men look askance on such serious education, as
mere "refined egoism" or "immoral Epicurean-
ism. " The converse of course holds, according
to the ordinary morality, that education must be
soon over to allow the pursuit of money to be
soon begun, and should be just thorough enough
to allow of much money being made. The amount of
education is determined by commercial interests. In
short, " man has a necessary claim to worldly happi-
ness; only for that reason is education necessary. "
## p. 161 (#247) ############################################
SCHOPENHAUER AS EDUCATOR. l6l
There is, secondly, the self-interest of the state,
which requires the greatest possible breadth and
universality of culture, and has the most effective
weapons to carry out its wishes. If it be firmly
enough established not only to initiate but control
education and bear its whole weight, such breadth
will merely profit the competition of the state with
other states. A "highly civilised state" generally
implies, at the present time, the task of setting
free the spiritual forces of a generation just so far as
they may be of use to the existing institutions,—
as a mountain stream is split up by embankments
and channels, and its diminished power made to
drive mill-wheels, its full strength being more
dangerous than useful to the mills. And thus
"setting free" comes to mean rather "chaining
up. " Compare, for example, what the self-interest
of the state has done for Christianity. Christianity
is one of the purest manifestations of the impulse
towards culture and the production of the saint:
but being used in countless ways to turn the mills
of the state authorities, it gradually became sick
at heart, hypocritical and degenerate, and in
antagonism with its original aim. Its last phase,
the German Reformation, would have been nothing
but a sudden flickering of its dying flame, had it
not taken new strength and light from the clash
and conflagration of states.
In the third place, culture will be favoured by
all those people who know their own character to
be offensive or tiresome, and wish to draw a veil
of so-called "good form" over them. Words,
gestures, dress, etiquette, and such external things,
VOL. II. L
## p. 162 (#248) ############################################
162 THOUGHTS OUT OF SEASON.
are meant to produce a false impression, the inner
side to be judged from the outer. I sometimes
think that modern men are eternally bored with
each other and look to the arts to make them
interesting. They let their artists make savoury
and inviting dishes of them; they steep themselves
in the spices of the East and West, and have a
very interesting aroma after it all. They are ready
to suit all palates: and every one will be served,
whether he want something with a good or bad
taste, something sublime or coarse, Greek or
Chinese, tragedy or gutter - drama. The most
celebrated chefs among the moderns who wish to
interest and be interested at any price, are the
French; the worst are the Germans. This is
really more comforting for the latter, and we have
no reason to mind the French despising us for our
want of interest, elegance and politeness, and being
reminded of the Indian who longs for a ring
through his nose, and then proceeds to tattoo
himself.
Here I must digress a little. Many things in
Germany have evidently been altered since the
late war with France, and new requirements for
German culture brought over. The war was for
many their first venture into the more elegant half
of the world: and what an admirable simplicity
the conqueror shows in not scorning to learn some-
thing of culture from the conquered! The applied
arts especially will be reformed to emulate our more
refined neighbours, the German house furnished
like the French, a "sound taste" applied to the
German language by means of an Academy on the
## p. 163 (#249) ############################################
SCHOPENHAUER AS EDUCATOR. 163
French model, to shake off the doubtful influence
of Goethe—this is the judgment of our new Berlin
Academician, Dubois-Raymond. Our theatres
have been gradually moving, in a dignified way,
towards the same goal, even the elegant German
savant is now discovered — and we must now
expect everything that does not conform to this
law of elegance, our music, tragedy and philosophy,
to be thrust aside as un-German. But there were
no need to raise a finger for German culture, did
German culture (which the Germans have yet to
find) mean nothing but the little amenities that
make life more decorative—including the arts of
the dancing-master and the upholsterer;—or were
they merely interested in academic rules of
language and a general atmosphere of politeness.
The late war and the self-comparison with the
French do not seem to have aroused any further
desires, and I suspect that the German has a strong
wish for the moment to be free of the old obliga-
tions laid on him by his wonderful gifts of serious-
ness and profundity. He would much rather play
the buffoon and the monkey, and learn the arts
that make life amusing. But the German spirit
cannot be more dishonoured than by being treated
as wax for any elegant mould.
And if, unfortunately, a good many Germans will
allow themselves to be thus moulded, one must
continually say to them, till at last they listen:—
"The old German way is no longer yours: it was
hard, rough, and full of resistance; but it is still
the most valuable material—one which only the
greatest modellers can work with, for they alone
## p. 163 (#250) ############################################
162
THOUGHTS OUT OF SEASON.
are meant to produce a false impression, the inner
side to be judged from the outer. I sometimes
think that modern men are eternally bored with
each other and look to the arts to make them
interesting. They let their artists make savoury
and inviting dishes of them; they steep themselves
in the spices of the East and West, and have a
very interesting aroma after it all. They are ready
to suit all palates: and every one will be served,
whether he want something with a good or bad
taste, something sublime or coarse, Greek or
Chinese, tragedy or gutter - drama. The most
celebrated chefs among the moderns who wish to
interest and be interested at any price, are the
French; the worst are the Germans. This is
really more comforting for the latter, and we have
no reason to mind the French despising us for our
want of interest, elegance and politeness, and being
reminded of the Indian who longs for a ring
through his nose, and then proceeds to tattoo
himself.
Here I must digress a little. Many things in
Germany have evidently been altered since the
late war with France, and new requirements for
German culture brought over. The war was for
many their first venture into the more elegant half
of the world: and what an admirable simplicity
the conqueror shows in not scorning to learn some-
thing of culture from the conquered! The applied
arts especially will be reformed to emulate our more
refined neighbours, the German house furnished
like the French, a “sound taste" applied to the
German language by means of an Academy on the
## p. 163 (#251) ############################################
SCHOPENHAUER AS EDUCATOR. 163
French model, to shake off the doubtful influence
of Goethe—this is the judgment of our new Berlin
Academician, Dubois-Raymond. Our theatres
have been gradually moving, in a dignified way,
towards the same goal, even the elegant German
savant is now discovered — and we must now
expect everything that does not conform to this
law of elegance, our music, tragedy and philosophy,
to be thrust aside as un-German. But there were
no need to raise a finger for German culture, did
German culture (which the Germans have yet to
find) mean nothing but the little amenities that
make life more decorative—including the arts of
the dancing-master and the upholsterer;—or were
they merely interested in academic rules of
language and a general atmosphere of politeness.
The late war and the self-comparison with the
French do not seem to have aroused any further
desires, and I suspect that the German has a strong
wish for the moment to be free of the old obliga-
tions laid on him by his wonderful gifts of serious-
ness and profundity. He would much rather play
the buffoon and the monkey, and learn the arts
that make life amusing. But the German spirit
cannot be more dishonoured than by being treated
as wax for any elegant mould.
And if, unfortunately, a good many Germans will
allow themselves to be thus moulded, one must
continually say to them, till at last they listen :—
"The old German way is no longer yours: it was
hard, rough, and full of resistance; but it is still
the most valuable material—one which only the
greatest modellers can work with, for they alone
## p. 164 (#252) ############################################
164 THOUGHTS OUT OF SEASON.
are worthy to use it. What you have in you now
is a soft pulpy stuff: make what you will out of
it,—elegant dolls and interesting idols—Richard
Wagner's phrase will still hold good,' The German
is awkward and ungainly when he wishes to be
polite; he is high above all others, when he begins
to take fire. '" All the elegant people have reason to
beware of this German fire; it may one day devour
them with all their wax dolls and idols. —The
prevailing love of " good form" in Germany may
have a deeper cause in the breathless seizing at
what the moment can give, the haste that plucks
the fruit too green, the race and the struggle that
cut the furrows in men's brows and stamp the same
mark on all their actions. As if there were a
poison in them that would not let them breathe,
they rush about in disorder, anxious slaves of the
"three m's," the moment, the mode and the mob:
they see too well their want of dignity and fitness,
and need a false elegance to hide their galloping
consumption. The fashionable desire of "good
form" is bound up with a loathing of man's inner
nature: the one is to conceal, the other to be con-
cealed. Education means now the concealment
of man's misery and wickedness, his wild-beast
quarrels, his eternal greed, his shamelessness in
fruition. In pointing out the absence of a German
culture, I have often had the reproach flung at me:
"This absence is quite natural, for the Germans
have been too poor and modest up to now. Once
rich and conscious of themselves, our people will
have a culture too. " Faith may often produce
happiness, yet this particular faith makes me un-
## p. 165 (#253) ############################################
SCHOPENHAUER AS EDUCATOR. l6j
happy, for I feel that the culture whose future
raises such hopes—the culture of riches, politeness,
and elegant concealments—is the bitterest foe of
that German culture in which I believe. Every
one who has to live among Germans suffers from
the dreadful grayness and apathy of their lives,
their formlessness, torpor and clumsiness, still
more their envy, secretiveness and impurity: he is
troubled by their innate love of the false and the
ignoble, their wretched mimicry and translation of
a good foreign thing into a bad German one. But
now that the feverish unrest, the quest of gain and
success, the intense prizing of the moment, is added
to it all, it makes one furious to think that all this
sickness can never be cured, but only painted over,
by such a "cult of the interesting. " And this
among a people that has produced a Schopenhauer
and a Wagner! and will produce others, unless we
are blindly deceiving ourselves; for should not
their very existence be a guarantee that such forces
are even now potential in the German spirit? Or
will they be exceptions, the last inheritors of the
qualities that were once called German? I can
see nothing to help me here, and return* to my
main argument again, from which my doubts and
anxieties have made me digress. I have not yet
enumerated all the forces that help culture without
recognising its end, the production of genius.
Three have been named; the self-interest of
business, of the state, and of those who draw the
cloak of "good form" over them. There is
fourthly the self-interest of science, and the
peculiar nature of her servants—the learned.
## p. 166 (#254) ############################################
166 THOUGHTS OUT OF SEASON.
Science has the same relation to wisdom as
current morality to holiness: she is cold and dry,
loveless, and ignorant of any deep feeling of dis-
satisfaction and yearning. She injures her servants
in helping herself, for she impresses her own
character on them and dries up their humanity.
As long as we actually mean by culture the
progress of science, she will pass by the great
suffering man and harden her heart, for science
only sees the problems of knowledge, and suffering
is something alien and unintelligible to her world
—though no less a problem for that!
If one accustom himself to put down every
experience in a dialectical form of question and
answer, and translate it into the language of " pure
reason," he will soon wither up and rattle his bones
like a skeleton. We all know it: and why is it
that the young do not shudder at these skeletons
of men, but give themselves blindly to science
without motive or measure? It cannot be the
so-called " impulse to truth ": for how could there
be an impulse towards a pure, cold and objectless
knowledge? The unprejudiced eye can see the
real driving forces only too plainly. The vivisection
of the professor has much to recommend it, as he
himself is accustomed to finger and analyse all
things—even the worthiest! To speak honestly,
the savant is a complex of very various impulses
and attractive forces—he is a base metal through-
out.
Take first a strong and increasing desire for
intellectual adventure, the attraction of the new
and rare as against the old and tedious. Add
## p. 167 (#255) ############################################
SCHOPENHAUER AS EDUCATOR. 167
to that a certain joy in nosing the trail of dialectic,
and beating the cover where the old fox, Thought,
lies hid; the desire is not so much for truth as the
chase of truth, and the chief pleasure is in surround-
ing and artistically killing it. Add thirdly a love
of contradiction whereby the personality is able to
assert itself against all others: the battle's the
thing, and the personal victory its aim,—truth only
its pretext. The impulse to discover "particular
truths " plays a great part in the professor, coming
from his submission to definite ruling persons,
classes, opinions, churches, governments, for he
feels it a profit to himself to bring truth to their
side.
The following characteristics of the savant are
less common, but still found. —Firstly, downright-
ness and a feeling for simplicity, very valuable if
more than a mere awkwardness and inability to
deceive, deception requiring some mother-wit. —
(Actually, we may be on our guard against too
obvious cleverness and resource, and doubt the
man's sincerity. ) — Otherwise this downrightness
is generally of little value, and rarely of any use
to knowledge, as it follows tradition and speaks
the truth only in "adiaphora "; it being lazier to
speak the truth here than ignore it. Everything
new means something to be unlearnt, and your
downright man will respect the ancient dogmas
and accuse the new evangelist of failing in the
sensus recti. There was a similar opposition, with
probability and custom on its side, to the theory
of Copernicus. The professor's frequent hatred of
philosophy is principally a hatred of the long
## p. 168 (#256) ############################################
168 THOUGHTS OUT OF SEASON.
trains of reasoning and artificiality of the proofs.
Ultimately the savants of every age have a fixed
limit; beyond which ingenuity is not allowed, and
everything suspected as a conspirator against
honesty.
Secondly, a clear vision of near objects, com-
bined with great shortsightedness for the distant and
universal. The professor's range is generally very
small, and his eye must be kept close to the object.
To pass from a point already considered to another,
he has to move his whole optical apparatus. He
cuts a picture into small sections, like a man using
an opera-glass in the theatre, and sees now a head,
now a bit of the dress, but nothing as a whole.
The single sections are never combined for him,
he only infers their connection, and consequently
has no strong general impression. He judges a
literary work, for example, by certain paragraphs
or sentences or errors, as he can do nothing more;
he will be driven to see in an oil painting nothing
but a mass of daubs.
Thirdly, a sober conventionality in his likes and
dislikes. Thus he especially delights in history
because he can put his own motives into the
actions of the past. A mole is most comfortable
in a mole-hill. He is on his guard against all
ingenious and extravagant hypotheses; but digs
up industriously all the commonplace motives of
the past, because he feels in sympathy with them.
He is generally quite incapable of understanding
and valuing the rare or the uncommon, the great
or the real.
Fourthly, a lack of feeling, which makes him
## p. 169 (#257) ############################################
SCHOPENHAUER AS EDUCATOR. 169
capable of vivisection. He knows nothing of the
suffering that brings knowledge, and does not fear
to tread where other men shudder. He is cold
and may easily appear cruel. He is thought
courageous, but he is not,—any more than the
mule who does not feel giddiness.
Fifthly, diffidence, or a low estimate of himself.
Though he live in a miserable alley of the world,
he has no sense of sacrifice or surrender; he appears
often to know in his inmost heart that he is not
a flying but a crawling creature. And this makes
him seem even pathetic.
Sixthly, loyalty to his teachers and leaders.
From his heart he wishes to help them, and knows
he can do it best with the truth. He has a grate-
ful disposition, for he has only gained admittance
through them to the high hall of science; he would
never have entered by his own road. Any man
to-day who can throw open a new province where
his lesser disciples can work to some purpose, is
famous at once; so great is the crowd that presses
after him. These grateful pupils are certainly a
misfortune to their teacher, as they all imitate him;
his faults are exaggerated in their small persons,
his virtues correspondingly diminished.
Seventhly, he will follow the usual road of all
the professors, where a feeling for truth springs
from a lack of ideas, and the wheel once started
goes on. Such natures become compilers, com-
mentators, makers of indices and herbaria; they
rummage about one special department because
they have never thought there are others. Their
industry has something of the monstrous stupidity
## p. 170 (#258) ############################################
lyo THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, aesthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the flies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
"cry of the empty stomach," in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour — and bread. Only,
however, in the sense of the "particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#259) ############################################
SCHOPENHAUER AS EDUCATOR. 171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of " moral idiosyncrasies,"—formerly
called rascalities.
Eleventhly, the "savant for vanity," now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the "savant for amusement. " He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the "impulse towards
justice" as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 171 (#260) ############################################
170
THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, æsthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the Aies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
“cry of the empty stomach,” in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour -- and bread. Only,
however, in the sense of the “particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#261) ############################################
SCHOPENHAUER AS EDUCATOR.
171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of “moral idiosyncrasies,"—formerly
called rascalities.
Eleventhly, the “savant for vanity," now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the “savant for amusement. ” He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the “impulse towards
justice” as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 171 (#262) ############################################
170
THOUGHTS OUT OF SEASON.
of gravitation; and so they can often bring their
labours to an end.
Eighthly, a dread of ennui. While the true
thinker desires nothing more than leisure, the
professor fears it, not knowing how it is to be
used. Books are his comfort; he listens to every-
body's different thoughts and keeps himself amused
all day. He especially chooses books with a per-
sonal relation to himself, that make him feel some
emotion of like or dislike; books that have to do
with himself or his position, his political, æsthetic,
or even grammatical doctrines; if he have mastered
even one branch of knowledge, the means to flap
away the flies of ennui will not fail him.
Ninthly, the motive of the bread-winner, the
“cry of the empty stomach,” in fact. Truth is
used as a direct means of preferment, when she
can be attained; or as a way to the good graces
of the fountains of honour — and bread. Only,
however, in the sense of the “particular truth":
there is a gulf between the profitable truths that
many serve, and the unprofitable truths to which
only those few people devote themselves whose
motto is not ingenii largitor venter.
Tenthly, a reverence for their fellow-professors
and a fear of their displeasure—a higher and rarer
motive than the last, though not uncommon. All
the members of the guild are jealously on guard,
that the truth which means so much bread and
honour and position may really be baptized in the
name of its discoverer. The one pays the other
reverence for the truth he has found, in order to
exact the toll again if he should find one himself.
## p. 171 (#263) ############################################
SCHOPENHAUER AS EDUCATOR.
171
The Untruth, the Error is loudly exploded, that the
workers may not be too many; here and there
the real truth will be exploded to let a few bold
and stiff-necked errors be on show for a time; there
is never a lack of “moral idiosyncrasies,”—formerly
called rascalities.
Eleventhly, the “savant for vanity,” now rather
rare. He will get a department for himself some-
how, and investigate curiosities, especially if they
demand unusual expenditure, travel, research, or
communication with all parts of the world. He is
quite satisfied with the honour of being regarded
as a curiosity himself, and never dreams of earning
a living by his erudite studies.
Twelfthly, the “savant for amusement. " He
loves to look for knots in knowledge and to untie
them; not too energetically however, lest he lose
the spirit of the game. Thus he does not penetrate
the depths, though he often observes something
that the microscopic eyes of the bread-and-butter
scientist never see.
If I speak, lastly, of the “impulse towards
justice” as a further motive of the savant, I may
be answered that this noble impulse, being meta-
physical in its nature, is too indistinguishable from
the rest, and really incomprehensible to mortal
mind; and so I leave the thirteenth heading with
the pious wish that the impulse may be less rare
in the professor than it seems. For a spark in his
soul from the fire of justice is sufficient to irradiate
and purify it, so that he can rest no more and is
driven for ever from the cold or lukewarm condition
in which most of his fellows do their daily work.
## p. 172 (#264) ############################################
172 THOUGHTS OUT OF SEASON.
All these elements, or a part of them, must be
regarded as fused and pounded together, to form
the Servant of Truth. For the sake of an absolutely
inhuman thing—mere purposeless, and therefore
motiveless, knowledge—a mass of very human
little motives have been chemically combined, and
as the result we have the professor,—so transfigured
in the light of that pure unearthly object that the
mixing and pounding which went to form him are
all forgotten! It is very curious. Yet there are
moments when they must be remembered,—when
we have to think of the professor's significance to
culture. Any one with observation can see that he
is in his essence and by his origin unproductive,
and has a natural hatred of the productive; and
thus there is an endless feud between the genius
and the savant in idea and practice. The latter
wishes to kill Nature by analysing and compre-
hending it, the former to increase it by a new living
Nature. The happy age does not need or know
the savant; the sick and sluggish time ranks him
as its highest and worthiest.
Who were physician enough to know the health
or sickness of our time? It is clear that the pro-
fessor is valued too highly, with evil consequences
for the future genius, for whom he has no com-
passion, merely a cold, contemptuous criticism, a
shrug of the shoulders, as if at something strange and
perverted for which he has neither time nor in-
clination. And so he too knows nothing of the
aim of culture.
In fact, all these considerations go to prove that
the aim of culture is most unknown precisely where
## p. 173 (#265) ############################################
SCHOPENHAUER AS EDUCATOR. 173
the interest in it seems liveliest. The state may
trumpet as it will its services to culture, it merely
helps culture in order to help itself, and does not
comprehend an aim that stands higher than its own
well-being or even existence. The business men
in their continual demand for education merely
wish for—business. When the pioneers of "good
form" pretend to be the real helpers of culture,
imagining that all art, for example, is merely to serve
their own needs, they are clearly affirming themselves
in affirming culture. Of the savant enough has
already been said. All four are emulously thinking
how they can benefit themselves with the help of
culture, but have no thoughts at all when their own
interests are not engaged. And so they have
done nothing to improve the conditions for the
birth of genius in modern times; and the opposi-
tion to original men has grown so far that no
Socrates could ever live among us, and certainly
could never reach the age of seventy.
I remember saying in the third chapter that our
whole modern world was not so stable that one
could prophesy an eternal life to its conception of
culture. It is likely that the next millennium may
reach two or three new ideas that might well make
the hair of 'our present generation stand on end.
The belief in the metaphysical significance of
culture would not be such a horrifying thing, but
its effects on educational methods might be so.
It requires a totally new attitude of mind to be
able to look away from the present educational
institutions to the strangely different ones that will
be necessary for the second or third generation.
## p. 174 (#266) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediaeval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to " fight in line," the second to treat as foes all
who will not "fall in. " On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#267) ############################################
SCHOPENHAUER AS EDUCATOR. 175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the "fashionable culture," that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel:—" Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#268) ############################################
174
THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “ fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#269) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different Office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“ Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#270) ############################################
174
THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “ fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#271) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses ;
and the time-spirit ever whispers in their ears its
flattering counsel :-“ Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#272) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to "fight in line," the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#273) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “ fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 175 (#274) ############################################
174 THOUGHTS OUT OF SEASON.
At present the labours of higher education produce
merely the savant or the official or the business
man or the Philistine or, more commonly, a mixture
of all four; and the future institutions will have a
harder task;—not in itself harder, as it is really
more natural, and so easier; and further, could any-
thing be harder than to make a youth into a savant
against nature, as now happens ? —But the difficulty
lies in unlearning what we know and setting up a
new aim; it will be an endless trouble to change
the fundamental idea of our present educational
system, that has its roots in the Middle Ages and
regards the mediæval savant as the ideal type of
culture. It is already time to put these objects
before us; for some generation must begin the
battle, of which a later generation will reap the
victory. The solitary man who has understood
the new fundamental idea of culture is at the
parting of the ways; on the one he will be
welcomed by his age, laurels and rewards will be
his, powerful parties will uphold him, he will have
as many in sympathy behind him as in front, and
when the leader speaks the word of deliverance,
it will echo through all the ranks. The first duty
is to “fight in line,” the second to treat as foes all
who will not “fall in. ” On the other way he will
find fewer companions; it is steeper and more
tortuous. The travellers on the first road laugh
at him, as his way is the more troublesome and
dangerous; and they try to entice him over. If
the two ways cross, he is ill-treated, cast aside or
left alone. What significance has any particular
form of culture for these several travellers? The
## p. 175 (#275) ############################################
SCHOPENHAUER AS EDUCATOR.
175
enormous throng that press to their end on the
first road, understand by it the laws and institutions
that enable them to go forward in regular fashion
and rule out all the solitary and obstinate people
who look towards higher and remoter objects. To
the small company on the other road it has quite
a different office: they wish to guard themselves,
by means of a strong organisation, from being
swept away by the throng, to prevent their in-
dividual members from fainting on the way or
turning in spirit from their great task. These
solitary men must finish their work; that is why
they should all hold together; and those who have
their part in the scheme will take thought to prepare
themselves with ever-increasing purity of aim for
the birth of the genius, and ensure that the time
be ripe for him. Many are destined to help on
the labour, even among the second-rate talents,
and it is only in submission to such a destiny that
they can feel they are living for a duty, and have
a meaning and an object in their lives. But at
present these talents are being turned from the
road their instinct has chosen by the seductive
tones of the “fashionable culture,” that plays on
their selfish side, their vanities and weaknesses;
and the time-spirit ever whispers in their ears its
flattering counsel :-“Follow me and go not thither!
There you are only servants and tools, over-
shadowed by higher natures with no scope for
your own, drawn by threads, hung with fetters,
slaves and automatons. With me you may enjoy
your true personality, and be masters, your talents
may shine with their own light, and yourselves
## p. 176 (#276) ############################################
176 THOUGHTS OUT OF SEASON.
stand in the front ranks with an immense following
round you; and the acclamation of public opinion
will rejoice you more than a wandering breath of
approval sent down from the cold ethereal heights
of genius. " Even the best men are snared by such
allurements, and the ultimate difference comes not
so much from the rarity and power of their talent,
as the influence of a certain heroic disposition at
the base of them, and an inner feeling of kinship
with genius. For there are men who feel it as
their own misery when they see the genius in
painful toil and struggle, in danger of self-destruc-
tion, or neglected by the short-sighted selfishness
of the state, the superficiality of the business men,
and the cold arrogance of the professors; and I
hope there may be some to understand what I
mean by my sketch of Schopenhauer's destiny,
and to what end Schopenhauer can really educate.
VII.
But setting aside all thoughts of any educa-
tional revolution in the distant future;—what pro-
vision is required now, that our future philosopher
may have the best chance of opening his eyes to a
life like Schopenhauer's—hard as it is, yet still
livable? What, further, must be discovered that
may make his influence on his contemporaries
more certain? And what obstacles must be re-
moved before his example can have its full effect
and the philosopher train another philosopher?
Here we descend to be practical.
## p. 177 (#277) ############################################
SCHOPENHAUER AS EDUCATOR. 177
Nature always desires the greatest utility, but
does not understand how to find the best and
handiest means to her end; that is her great sorrow,
and the cause of her melancholy. The impulse to-
wards her own redemption shows clearly her wish
to give men a significant existence by the generation
of the philosopher and the artist: but how unclear
and weak is the effect she generally obtains with
xher artists and philosophers, and how seldom is
there any effect at all! She is especially perplexed
in her efforts to make the philosopher useful; her
methods are casual and tentative, her failures in-
numerable; most of her philosophers never touch
the common good of mankind at all. Her actions
seem those of a spendthrift; but the cause lies in
no prodigal luxury, but in her inexperience. Were
she human, she would probably never cease to be
dissatisfied with herself and her bungling. Nature
shoots the philosopher at mankind like an arrow;
she does not aim, but hopes that the arrow will
stick somewhere. She makes countless mistakes,
that give her pain. She is as extravagant in the
sphere of culture as in her planting and sowing. She
fulfils her ends in a large and clumsy fashion, using
up far too much of her strength. The artist has
the same relation to the connoisseurs and lovers of
his art as a piece of heavy artillery to a flock of
sparrows. It is a fool's part to use a great avalanche
to sweep away a little snow, to kill a man in order
to strike the fly on his nose. The artist and the
philosopher are witnesses against Nature's adapta-
tion of her means, however well they may show the
wisdom of her ends. They only reach a few and
VOL. II. M
## p. 178 (#278) ############################################
178 THOUGHTS OUT OF SEASON.
should reach all—and even these few are not struck
with the strength they used when they shot. It is
sad to have to value art so differently as cause and
effect; how huge in its inception, how faint the
echo afterwards! The artist does his work as
Nature bids him, for the benefit of other men—no
doubt of it; but he knows that none of those men
will understand and love his work as he understands
and loves it himself. That lonely height of love
and understanding is necessary, by Nature's clumsy
law, to produce a lower type; the great and noble
are used as the means to the small and ignoble.
Nature is a bad manager; her expenses are far
greater than her profits: for all her riches she must
one day go bankrupt. She would have acted more
reasonably to make the rule of her household—
small expense and hundredfold profit; if there had
been, for example, only a few artists with moderate
powers, but an immense number of hearers to ap-
preciate them, stronger and more powerful char-
acters than the artists themselves; then the effect
of the art-work, in comparison with the cause, might
be a hundred-tongued echo. One might at least
expect cause and effect to be of equal power; but
Nature lags infinitely behind this consummation.
An artist, and especially a philosopher, seems often
to have dropped by chance into his age, as a
wandering hermit or straggler cut off from the main
body. Think how utterly great Schopenhauer is,
and what a small and absurd effect he has had!
An honest man can feel no greater shame at the
present time than at the thought of the casual treat-
ment Schopenhauer has received and the evil powers
## p. 179 (#279) ############################################
SCHOPENHAUER AS EDUCATOR. 179
that have up to now killed his effect among men.
First there was the want of readers,—to the eternal
shame of our cultivated age ;—then the inadequacy
of his first public adherents, as soon as he had any;
further, I think, the crassness of the modern man
towards books, which he will no longer take
seriously. As an outcome of many attempts to
adapt Schopenhauer to this enervated age, the new
danger has gradually arisen of regarding him as an
odd kind of pungent herb, of taking him in grains,
as a sort of metaphysical pepper. In this way he
has gradually become famous, and I should think
more have heard his name than Hegel's; and, for
all that, he is still a solitary being, who has failed
of his effect. —Though the honour of causing the
failure belongs least of all to the barking of his
literary antagonists; first because there are few
men with the patience to read them, and secondly,
because any one who does, is sent immediately to
Schopenhauer himself; for who will let a donkey-
driver prevent him from mounting a fine horse,
however much he praise his donkey?
Whoever has recognised Nature's unreason in our
time, will have to consider some means to help her;
his task will be to bring the free spirits and the
sufferers from this age to know Schopenhauer;
and make them tributaries to the flood that is to
overbear all the clumsy uses to which Nature even
now is accustomed to put her philosophers. Such
men will see that the identical obstacles hinder the
effect of a great philosophy and the production of
the great philosopher; and so will direct their aims
to prepare the regeneration of Schopenhauer, which
## p. 180 (#280) ############################################
180 THOUGHTS OUT OF SEASON.
means that of the philosophical genius. The real
opposition to the further spread of his doctrine in
the past, and the regeneration of the philosopher in
the future, is the perversity of human nature as it
is; and all the great men that are to be must spend
infinite pains in freeing themselves from it. The
world they enter is plastered over with pretence—
including not merely religious dogmas, but such
juggling conceptions as "progress," "universal
education," "nationalism," "the modern state ";
practically all our general terms have an artificial
veneer over them that will bring a clearer-sighted
posterity to reproach our age bitterly for its warped
and stunted growth, however loudly we may boast
of our "health. " The beauty of the antique vases,
says Schopenhauer, lies in the simplicity with which
they express their meaning and object; it is so
with all the ancient implements; if Nature produced
amphorae, lamps, tables, chairs, helmets, shields,
breastplates and the like, they would resemble
these. And, as a corollary, whoever considers how
we all manage our art, politics, religion and educa-
tion—to say nothing of our vases!
