Questions

This is a list of all the questions and their associated study carrel identifiers. One can learn a lot of the "aboutness" of a text simply by reading the questions.

identifier	question
18188	For who would wage war with the gods: who, even with the one god?
18188	And then we meet with the weighty question: What lies before this period?
18188	Apropos, ca n''t you get me a silhouette of him?"
18188	Are there characteristic differences between the utterances of the_ man of genius_ and the_ poetical soul of the people_?
18188	Has Homer''s personality, because it can not be grasped, gradually faded away into an empty name?
18188	Let us hear how a learned man of the first rank writes about Homer even so late as 1783:"Where does the good man live?
18188	Or had all the Homeric poems been gathered together in a body, the nation naively representing itself by the figure of Homer?
18188	What was left of Homer''s own individual work?
18188	What was meant by"Homer"at that time?
18188	Who was Homer previously to Wolf''s brilliant investigations?
18188	Why did he remain so long incognito?
19322	Do ye not know that the saints shall judge the world? 19322 For if ye love them which love you, what reward have ye?
19322	Hath not God made foolish the wisdom of this world? 19322 --Has any one ever clearly understood the celebrated story at the beginning of the Bible-- of God''s mortal terror of_ science_?... 19322 --In the last analysis it comes to this: what is the_ end_ of lying? 19322 --Must I add that, in the whole New Testament, there appears but a_ solitary_ figure worthy of honour? 19322 --_What follows, then?_ That one had better put on gloves before reading the New Testament. 19322 And a dogma ofimmaculate conception"for good measure?...
19322	And if ye salute your brethren only, what do ye more_ than others_?
19322	And when one goeth through fire for his teaching-- what doth that prove?
19322	But the"will of God"had already been revealed to Moses.... What happened?
19322	But what actually happened?
19322	Can it be that this fact is not yet understood?
19322	Did n''t Kant see in the French Revolution the transformation of the state from the inorganic form to the_ organic_?
19322	Even to this day the crude fact of persecution is enough to give an honourable name to the most empty sort of sectarianism.--But why?
19322	How can any one call pious legends"traditions"?
19322	How is one to_ protect_ one''s self against science?
19322	Is all this properly understood?
19322	Is it understood at last,_ will_ it ever be understood,_ what_ the Renaissance was?
19322	It compares itself to the prophets...."Know ye not that ye are the temple of God, and_ that_ the spirit of God dwelleth in you?
19322	It was through woman that man learned to taste of the tree of knowledge.--What happened?
19322	One Jew more or less-- what did it matter?...
19322	Only then did the chasm of doubt yawn:"_ Who_ put him to death?
19322	So little is this true that it is almost a proof against truth when sensations of pleasure influence the answer to the question"What is true?"
19322	So to live that life no longer has any meaning:_ this_ is now the"meaning"of life.... Why be public- spirited?
19322	This_ frightful impostor_ then proceeds:"Know ye not that we shall judge angels?
19322	To what end the Greeks?
19322	What actual difference does it make to a civilized man, when there is a steel strike, whether the workmen win or the mill- owners win?
19322	What do I care for the contradictions of"tradition"?
19322	What follows therefrom?
19322	What is the meaning of a"moral order of the world"?
19322	Whom do I hate most heartily among the rabbles of today?
19322	Whom, then, does Christianity deny?
19322	Why labour together, trust one another, or concern one''s self about the common welfare, and try to serve it?...
19322	Why take any pride in descent and forefathers?
19322	Would God have done anything superfluous?
19322	[ 21] What does he do?
19322	_ What_ is Jewish,_ what_ is Christian morality?
19322	_ What_ was the only part of Christianity that Mohammed borrowed later on?
19322	_ what_ does it call"the world"?
19322	and if the world shall be judged by you, are ye unworthy to judge the smallest matters?"
19322	do not even the publicans so?"
19322	do not even the publicans the same?
19322	how much more things that pertain to this life?"...
19322	must a German first be a genius, a free spirit, before he can feel_ decently_?
19322	what was it_?"
19322	who had perhaps never experienced the rapturous_ ardeurs_ of victory and of destruction?
19322	who was his natural enemy?"
38145	Can we not upset every standard? 38145 113= Christianity as Antiquity.=--When on a Sunday morning we hear the old bells ringing, we ask ourselves: Is it possible? 38145 34= For Tranquility.=--But will not our philosophy become thus a tragedy? 38145 54= Falsehood.=--Why do men, as a rule, speak the truth in the ordinary affairs of life? 38145 70= Execution.=--How comes it that every execution causes us more pain than a murder? 38145 A question seems to weigh upon our tongue and yet will not put itself into words: whether one_ can_ knowingly remain in the domain of the untruthful? 38145 All this for a Jew crucified two thousand years ago who said he was God''s son? 38145 And if we are dupes are we not on that very account dupers also? 38145 Are these moral deeds miracles because they are, in Schopenhauer''s phraseimpossible and yet accomplished"?
38145	As the brain inquires: whence these impressions of light and color?
38145	Besides, what is the burning alive of one individual compared with eternal hell pains for everybody else?
38145	But how can these motives be distinguished from the desire for truth?
38145	But is there any sort of intentional injury in which our existence and the maintenance of our well being be not involved?
38145	But the general universal sciences, considered as a great, basic unity, posit the question-- truly a very living question--: to what purpose?
38145	But where are there psychologists to- day?
38145	But who bothers his head about the theologians any more-- except the theologians themselves?
38145	But who is capable of it?
38145	But why is the richest and most harmless source of entertainment thus allowed to run to waste?
38145	Does a huge boulder lie in a lonely moor?
38145	Does a man ever fully know how much pain an act may cause another?
38145	Everything is merely-- human-- all too human?
38145	For whom, moreover, does there exist, at present, any strong tie?
38145	Have enough of the unpleasant effects of this art been experienced to justify the person striving for culture in turning his regard away from it?
38145	He is in amaze and sits hushed: for where had he been?
38145	How can influence be exercised over this fearful unknown, how can this domain of freedom be brought under subjection?
38145	How comes this?
38145	If once he hardly dared to ask"why so apart?
38145	If this feeling had not been rendered agreeable to man-- why should he have improvised such an ideal and clung to it so long?
38145	Is everything, in the last resort, false?
38145	Is malicious joy devilish, as Schopenhauer says?
38145	Is one to believe that such things can still be believed?
38145	Is there such a thing as injuring from absolute badness, for example, in the case of cruelty?
38145	Is there, then, anything immoral in feeling pleasure in the pain of others?
38145	Mankind loves to put by the questions of its origin and beginning: must one not be almost inhuman in order to follow the opposite course?
38145	The question thus becomes: what sort of a notion will human society, under the influence of such a state of mind, form of itself?
38145	To move, to inspire, to inspirit at any cost-- is not this the freedom cry of an exhausted, over- ripe, over cultivated age?
38145	What binds strongest?
38145	What cords seem almost unbreakable?
38145	What!?
38145	Whence comes the conviction that one should not cause pain in others in order to feel pleasure oneself?
38145	Who dare reproach the Genoese Calvin for burning the physician Servetus at the stake?
38145	Who now feels any great impulse to establish himself and his posterity in a particular place?
38145	Who so well as he appreciates the fact that there comes balmy weather even in winter, who delights more in the sunshine athwart the wall?
38145	Who would have the right to feel sad if made aware of the goal to which those paths lead?
38145	Will not truth prove the enemy of life, of betterment?
38145	Would many feel disposed to continue such investigations?
38145	_ must_ we not be dupers also?"
38145	and God only an invention and a subtlety of the devil?
38145	and is good perhaps evil?
38145	is it so extraordinary a thing?
38145	or, if one_ must_, whether, then, death would not be preferable?
38145	over what?
38145	over whom?
38145	renouncing all I loved?
38145	renouncing respect itself?
38145	so alone?
38145	that he thus analyses his being and sacrifices one part of it to another part?
38145	what is the use?
38145	why does the first plausible hypothesis of the cause of a sensation gain credit in the dreaming state?
38145	why this coldness, this suspicion, this hate for one''s very virtues?"
38226	Are these human beings,one might ask,"or only machines for thinking, writing and speaking?"
38226	Is the highest thing of all, the production of the philosophical genius, nothing but a pretext, and the main object perhaps to hinder his production? 38226 See, that is the true and real art,"we seem to hear:"of what use are these aspiring little people of to- day?"
38226	A poor obstacle, is n''t it?
38226	Ah, and why nothing better?
38226	And in the gradual clearing of the forests, might not our libraries be very reasonably used for straw and brushwood?
38226	And is Reason turned to Unreason?"
38226	And now he could turn a fearless eye towards the question,"What is the real worth of life?"
38226	And shall we not call it unselfishness, when the historical man lets himself be turned into an"objective"mirror of all that is?
38226	And then, why a philosopher?
38226	And what are they called?
38226	And what obstacles must be removed before his example can have its full effect and the philosopher train another philosopher?
38226	And why especially a Greek?
38226	And, after all, what does the history of philosophy matter to our young men?
38226	Are they to learn to hate or perhaps despise philosophy?
38226	But granted that this herd of bad philosophers is ridiculous-- and who will deny it?--how far are they also harmful?
38226	But how can we"find ourselves"again, and how can man"know himself"?
38226	But is not this really an intentional confusion of quantity and quality?
38226	But to what means can he look?
38226	But what comes from these congregated storm- clouds?
38226	But what is it that forces the man to fear his neighbour, to think and act with his herd, and not seek his own joy?
38226	But what is one to think of the innocent statement, wavering between tautology and nonsense, of a famous historical virtuoso?
38226	But whither does he point?
38226	But who are the men that can use history rightly, and for whom it is a help and not a hindrance to life?
38226	But who will give them this life?
38226	But, we may ask, should one who has a decided talent for working in gold be made for that reason to learn music?
38226	By what"work"are they to strive boldly forward?
38226	Can Nature be said to attain her end, if men have a false idea of the aim of their own labour?"
38226	Can a University philosopher ever keep clearly before him the whole round of these duties and limitations?
38226	Consider the historical virtuoso of the present time: is he the justest man of his age?
38226	Could the great German parodist contradict this?
38226	Do not all the virtues follow in the train of the new faith?
38226	Does not the increasing demand for historical judgment give us that idea in a new dress?
38226	For he must go down into the depths of being, with a string of curious questions on his lips--"Why am I alive?
38226	For the problem is--"In what way may your life, the individual life, retain the highest value and the deepest significance?
38226	For what does the rogue mean by this cry to the workers in the vineyard?
38226	For what means has nature of repressing too great a luxuriance from without?
38226	For what medicine would be more salutary to combat the excess of historical culture than Hartmann''s parody of the world''s history?
38226	For what opposition is there between human action and the process of the world?
38226	For where are our modern physicians who are strong and sure- footed enough to hold up another or lead him by the hand?
38226	He asks himself in amazement--"Is not such knowledge, after all, absolutely necessary?
38226	He knows this, but hides it like an evil conscience;--and why?
38226	He may ask the beast--"Why do you look at me and not speak to me of your happiness?"
38226	Heirs of the Greeks and Romans, of Christianity?
38226	How can we reach that end?
38226	How could statistics prove that there are laws in history?
38226	How could the next ten years teach what the past ten were not able to teach?
38226	How does the philosopher of our time regard culture?
38226	How is he to attain such a strange end?
38226	How shall he answer?
38226	How should a political innovation manage once and for all to make a contented race of the dwellers on this earth?
38226	How should the endless rush of events not bring satiety, surfeit, loathing?
38226	How was Schopenhauer to escape this danger?
38226	Is it enough for thee?
38226	Is it not justice, always to hold the balance of forces in your hands and observe which is the stronger and heavier?
38226	Is it not magnanimity to renounce all power in heaven and earth in order to adore the mere fact of power?
38226	Is it true that this objectivity has its source in a heightened sense of the need for justice?
38226	Is not such thinking in its nature emasculate?
38226	Is not the past large enough to let you find some place where you may disport yourself without becoming ridiculous?
38226	Is perhaps our time such a"first- comer"?
38226	Is the guilt ours who see it, or have life and history really altered their conjunction and an inauspicious star risen between them?
38226	It can not be the so- called"impulse to truth": for how could there be an impulse towards a pure, cold and objectless knowledge?
38226	Laws?
38226	Might not an illusion lurk in the highest interpretation of the word objectivity?
38226	Must life dominate knowledge, or knowledge life?
38226	Now why will he so strongly choose the opposite, and try to feel life, which is the same as to suffer from life?
38226	O thou too proud European of the nineteenth century, art thou not mad?
38226	One said of the natural sciences,--"Not one of them can fully explain to me the origin of matter; then what do I care about them all?"
38226	Or will a race of eunuchs prove to be necessary to guard the historical harem of the world?
38226	Or will they be exceptions, the last inheritors of the qualities that were once called German?
38226	Religions are at their last gasp?
38226	That is something; there is yet hope, and do not ye who hope laugh in your hearts?
38226	The guests that come last to the table should rightly take the last places: and will you take the first?
38226	The question is always on my tongue, why precisely Democritus?
38226	The revolution, the atomistic revolution, is inevitable: but what_ are_ those smallest indivisible elements of human society?
38226	Then I said within me:"What would be the principles, on which he might teach thee?"
38226	There are no more living mythologies, you say?
38226	To the question"To what end dost thou live?"
38226	We can not gain even this transitory moment of awakening by our own strength; we must be lifted up-- and who are they that will uplift us?
38226	What deeds could man ever have done if he had not been enveloped in the dust- cloud of the unhistorical?
38226	What if this cry were the ultimate object of the state, and the"education"or leading to philosophy were merely a leading_ from_ philosophy?
38226	What is it that is always troubling us?
38226	What is the use to the modern man of this"monumental"contemplation of the past, this preoccupation with the rare and classic?
38226	What remains to him now but his knowledge?
38226	What significance has any particular form of culture for these several travellers?
38226	What then?
38226	What, further, must be discovered that may make his influence on his contemporaries more certain?
38226	Where has vanished all the reflection on moral questions that has occupied every great developed society at all epochs?"
38226	Which of the two is the higher, and decisive power?
38226	Who compels you to judge?
38226	Who was it that spake that true word--''A man has never risen higher than when he knoweth not whither his road may yet lead him''?"
38226	Who were physician enough to know the health or sickness of our time?
38226	Who would ever dream of any"monumental history"among them, the hard torch- race that alone gives life to greatness?
38226	Why cling to your bit of earth, or your little business, or listen to what your neighbour says?
38226	Why not Heraclitus, or Philo, or Bacon, or Descartes?
38226	Why not a poet or orator?
38226	Why not an Englishman or a Turk?
38226	Why should the Germans of to- day be particularly subtle?
38226	Will it soon become notorious?
38226	Wilt thou be its advocate and its redeemer?
38226	Would it be possible, I wonder, to represent our present literary and national heroes, officials and politicians as Romans?
38226	Would you rather the state persecuted philosophers than paid them for official services?"
38226	Yes, when will men feel again deeply as Kleist did, and learn to measure a philosophy by what it means to the"Holy of Holies"?
38226	You may deny this youth any culture-- but how would youth count that a reproach?
38226	and how may it least be squandered?"
38226	how have I become what I am, and why do I suffer in this existence?"
38226	unto this existence?
38226	what is the gnat that will not let us sleep?
38226	what lesson have I to learn from life?
38226	who goes there?"
51710	But what do I see? 51710 This is a defect,"he cries,"but can you believe that it may also appear as an advantage?"
51710	Where are my natural allies, with whom I may struggle against the ever waxing and ever more oppressive pretensions of modern erudition?
51710	Where are they who are suffering under the yoke of modern institutions?
51710	--but over whom?
51710	A seeming dance of joy enjoined upon a sufferer?
51710	Airs of overbearing pride assumed by one who is sick to the backbone?
51710	Am I therefore to keep silence?
51710	An accident?
51710	And are n''t you accustomed to criticism on the part of German philosophers?
51710	And how would it console a workman who chanced to get one of his limbs caught in the mechanism to know that this oil was trickling over him?
51710	And is it your own sweet wish, Great Master, to found the religion of the future?
51710	And now ask yourselves, ye generation of to- day, Was all this composed_ for you_?
51710	And will not the Meistersingers continue to acquaint men, even in the remotest ages to come, with the nature of Germany''s soul?
51710	And, thirdly, how does he write his books?
51710	And, viewed in this light, how does Strauss''s claim to originality appear?
51710	Answer us here, then, at least: whence, whither, wherefore all science, if it do not lead to culture?
51710	Are we still Christians?
51710	At this stage we bring the other side of Wagner''s nature into view: but how shall we describe this other side?
51710	Belike to barbarity?
51710	But for whose benefit is this entertainment given?
51710	But the question,"Are we still Christians?"
51710	But what is the oil called which trickles down upon the hammers and stampers?
51710	But what were his feelings withal?
51710	But where does this imperative hail from?
51710	But whoever can this Sweetmeat- Beethoven of Strauss''s be?
51710	But why not, Great Master?
51710	But would anybody believe that it might equally be a sign of something wanting?
51710	But, in any case, would not complete annihilation be better than the wretched existing state of affairs?
51710	Dare ye mention Schiller''s name without blushing?
51710	Did Nietzsche, perchance, spare the Germans?
51710	Do you, Master Metaphysician, perhaps intend to instruct the social democrats in the art of getting kicks?
51710	Does it not seem almost like a fairy tale, to be able to come face to face with such a personality?
51710	For are we not in the heaven of heavens?
51710	For do we not all supply each other''s deficiencies?
51710	For_ it_ no one has time-- and yet for what shall science have time if not for culture?
51710	Granted; but what if the carters should begin building?
51710	Had he such a purpose, such an ideal, such a direction?
51710	Had not even Goethe, in his time, once grown tired of attending the rehearsals of his Iphigenia?
51710	Has not a haven been found for all wanderers on high and desert seas, and has not peace settled over the face of the waters?
51710	Have we still a religion?
51710	Hence, if it be intended to regard German erudition as a thing apart, in what sense can German culture be said to have conquered?
51710	How are they resuscitated?
51710	How can I still bear it?"
51710	How can we protect this homeless art through the ages until that remote future is reached?
51710	How can ye, my worthy Philistines, think of Lessing without shame?
51710	How could it have been possible for a type like that of the Culture- Philistine to develop?
51710	How is it possible for any one to remain faithful here, to be completely steadfast?
51710	How is this possible?
51710	If now the strains of our German masters''music burst upon a mass of mankind sick to this extent, what is really the meaning of these strains?
51710	In sooth, Great Master, why have you written such fusty little chapters?
51710	In this, we have the answer to our first question: How does the believer in the new faith picture his heaven?
51710	In what other artist do we meet with the like of this, in the same proportion?
51710	In what work of art, of any kind, has the body and soul of the Middle Ages ever been so thoroughly depicted as in Lohengrin?
51710	Influence-- the greatest amount of influence-- how?
51710	Is it a shadow?
51710	Is it reality?
51710	Is this a sign that Strauss has never ceased to be a Christian theologian, and that he has therefore never learned to be a philosopher?
51710	It can not matter so very much, therefore, even if one do give oneself away; for what could not the purple mantle of triumph conceal?
51710	Let us imagine some one''s falling asleep while reading these chapters-- what would he most probably dream about?
51710	Let us regard this as_ one_ of Wagner''s answers to the question, What does music mean in our time?
51710	Now, however, our second question must be answered: How far does the courage lent to its adherents by this new faith extend?
51710	Now, in this world of forms and intentional misunderstandings, what purpose is served by the appearance of souls overflowing with music?
51710	Now, to whom does this captain of Philistines address these words?
51710	Or is"new belief"merely an ironical concession to ordinary parlance?
51710	Really?
51710	Scaliger used to say:"What does it matter to us whether Montaigne drank red or white wine?"
51710	Secondly, how far does the courage lent him by the new faith extend?
51710	See the flashing eyes that glance contemptuously over your heads, the deadly red cheek-- do these things mean nothing to you?
51710	Should one not answer: Music could not have been born in our time?
51710	Should real music make itself heard, because mankind of all creatures_ least deserves to hear it, though it perhaps need it most_?
51710	So the asceticism and self- denial of the ancient anchorite and saint was merely a form of_ Katzenjammer_?
51710	Surely their object is not the earning of bread or the acquiring of posts of honour?
51710	This is Wagner''s second answer to the question, What is the meaning of music in our times?
51710	Thus his thoughts concentrated themselves upon the question, How do the people come into being?
51710	Was it possible that we were the victims of the same hallucination as that to which our friend had been subjected in his dream?
51710	We have our culture, say her sons; for have we not our"classics"?
51710	What can it matter to us whether or not the little chapters were freshly written?
51710	What does our Culture- Philistinism say of these seekers?
51710	What is our conception of the universe?
51710	What is our rule of life?
51710	What is so generally interesting in them?
51710	What merit should we then discover in the piety of those whom Strauss calls"We"?
51710	What part did myth and music play in modern society, wherever they had not been actually sacrificed to it?
51710	What power is sufficiently influential to deny this existence?
51710	What secret meaning had the word"fidelity"to his whole being?
51710	What then does its presence amongst us signify?
51710	What, for instance, must Alexander the Great have seen in that instant when he caused Asia and Europe to be drunk out of the same goblet?
51710	Whatever does he do it for?
51710	Where is that number of souls that I wish to see become a people, that ye may share the same joys and comforts with me?
51710	Where is the Strauss- Darwin morality here?
51710	Which of us can exist without the waters of purification?
51710	Which of us has not soiled his hands and heart in the disgusting idolatry of modern culture?
51710	Whither, above all, has the courage gone?
51710	Whither?
51710	Who among you would renounce power, knowing and having learned that power is evil?
51710	Who could now persist in doubting the existence of this incomparable skill?
51710	Who does not hear the voice which cries,"Be silent and cleansed"?
51710	Who, indeed, will enlighten us concerning this Sweetmeat- Beethoven, if not Strauss himself-- the only person who seems to know anything about him?
51710	Whoever would have desired to possess the confessions, say, of a Ranke or a Mommsen?
51710	Why are there no eyes to see, no ears to hear, no hearts to feel, no brains to understand?
51710	Why did this star seem to him the brightest and purest of all?
51710	Why is there no male audience in England willing to listen to a manly and daring philosophy?
51710	Why should one, without further ceremony, immediately think of Christianity at the sound of the words"old faith"?
51710	Why, pray, art thou there at all?
51710	Will they not do more than acquaint men of it?
51710	and Whence?
51710	and even granting its development, how was it able to rise to the powerful position of supreme judge concerning all questions of German culture?
51710	and of what order are his religious documents?
51710	and where are the Siegfrieds, among you?
51710	and where are the free and fearless, developing and blossoming in innocent egoism?
51710	if, for example, the Creator Himself had shared Lessing''s conviction of the superiority of struggle to tranquil possession?"
5652	But what do I see? 5652 This is a defect,"he cries,"but can you believe that it may also appear as an advantage?"
5652	Where are my natural allies, with whom I may struggle against the ever waxing and ever more oppressive pretensions of modern erudition? 5652 Where are they who are suffering under the yoke of modern institutions?"
5652	--but over whom?
5652	A defeat?
5652	A seeming dance of joy enjoined upon a sufferer?
5652	Airs of overbearing pride assumed by one who is sick to the backbone?
5652	Am I therefore to keep silence?
5652	An accident?
5652	And are n''t you accustomed to criticism on the part of German philosophers?
5652	And how would it console a workman who chanced to get one of his limbs caught in the mechanism to know that this oil was trickling over him?
5652	And is it your own sweet wish, Great Master, to found the religion of the future?
5652	And now ask yourselves, ye generation of to- day, Was all this composed for you?
5652	And will not the Meistersingers continue to acquaint men, even in the remotest ages to come, with the nature of Germany''s soul?
5652	And, thirdly, how does he write his books?
5652	And, viewed in this light, how does Strauss''s claim to originality appear?
5652	Answer us here, then, at least: whence, whither, wherefore all science, if it do not lead to culture?
5652	Are we still Christians?
5652	At this stage we bring the other side of Wagner''s nature into view: but how shall we describe this other side?
5652	Belike to barbarity?
5652	But for whose benefit is this entertainment given?
5652	But the question,"Are we still Christians?"
5652	But what is the oil called which trickles down upon the hammers and stampers?
5652	But what were his feelings withal?
5652	But where does this imperative hail from?
5652	But whoever can this Sweetmeat- Beethoven of Strauss''s be?
5652	But why not, Great Master?
5652	But would anybody believe that it might equally be a sign of something wanting?
5652	But, in any case, would not complete annihilation be better than the wretched existing state of affairs?
5652	Dare ye mention Schiller''s name without blushing?
5652	Did Nietzsche, perchance, spare the Germans?
5652	Do you, Master Metaphysician, perhaps intend to instruct the social democrats in the art of getting kicks?
5652	Does it not seem almost like a fairy tale, to be able to come face to face with such a personality?
5652	For are we not in the heaven of heavens?
5652	For do we not all supply each other''s deficiencies?
5652	For it no one has time-- and yet for what shall science have time if not for culture?
5652	Granted; but what if the carters should begin building?
5652	Had he such a purpose, such an ideal, such a direction?
5652	Had not even Goethe, m his time, once grown tired of attending the rehearsals of his Iphigenia?
5652	Has not a haven been found for all wanderers on high and desert seas, and has not peace settled over the face of the waters?
5652	Have we still a religion?
5652	Hence, if it be intended to regard German erudition as a thing apart, in what sense can German culture be said to have conquered?
5652	How are they resuscitated?
5652	How can I still bear it?"
5652	How can we protect this homeless art through the ages until that remote future is reached?
5652	How can ye, my worthy Philistines, think of Lessing without shame?
5652	How could it have been possible for a type like that of the Culture- Philistine to develop?
5652	How is it possible for any one to remain faithful here, to be completely steadfast?
5652	How is this possible?
5652	If now the strains of our German masters''music burst upon a mass of mankind sick to this extent, what is really the meaning of these strains?
5652	In sooth, Great Master, why have you written such fusty little chapters?
5652	In this, we have the answer to our first question: How does the believer in the new faith picture his heaven?
5652	In what other artist do we meet with the like of this, in the same proportion?
5652	In what work of art, of any kind, has the body and soul of the Middle Ages ever been so thoroughly depicted as in Lohengrin?
5652	Influence-- the greatest amount of influence-- how?
5652	Is it a shadow?
5652	Is it reality?
5652	Is this a sign that Strauss has never ceased to be a Christian theologian, and that he has therefore never learned to be a philosopher?
5652	It can not matter so very much, therefore, even if one do give oneself away; for what could not the purple mantle of triumph conceal?
5652	Let us imagine some one''s falling asleep while reading these chapters-- what would he most probably dream about?
5652	Let us regard this as one of Wagner''s answers to the question, What does music mean in our time?
5652	Now, however, our second question must be answered: How far does the courage lent to its adherents by this new faith extend?
5652	Now, in this world of forms and intentional misunderstandings, what purpose is served by the appearance of souls overflowing with music?
5652	Now, to whom does this captain of Philistines address these words?
5652	Or is"new belief"merely an ironical concession to ordinary parlance?
5652	Really?
5652	Scaliger used to say:"What does it matter to us whether Montaigne drank red or white wine?"
5652	Secondly, how far does the courage lent him by the new faith extend?
5652	See the flashing eyes that glance contemptuously over your heads, the deadly red cheek-- do these things mean nothing to you?
5652	Should one not answer: Music could not have been born in our time?
5652	Should real music make itself heard, because mankind of all creatures least deserves to hear it, though it perhaps need it most?
5652	So the asceticism and self- denial of the ancient anchorite and saint was merely a form of Katzenjammer?
5652	Surely their object is not the earning of bread or the acquiring of posts of honour?
5652	This is Wagner''s second answer to the question, What is the meaning of music in our times?
5652	Thus his thoughts concentrated themselves upon the question, How do the people come into being?
5652	Was it possible that we were the victims of the same hallucination as that to which our friend had been subjected in his dream?
5652	We have our culture, say her sons; for have we not our"classics"?
5652	What can it matter to us whether or not the little chapters were freshly written?
5652	What does our Culture- Philistinism say of these seekers?
5652	What is our conception of the universe?
5652	What is our rule of life?
5652	What is so generally interesting in them?
5652	What merit should we then discover in the piety of those whom Strauss calls"We"?
5652	What part did myth and music play in modern society, wherever they had not been actually sacrificed to it?
5652	What power is sufficiently influential to deny this existence?
5652	What secret meaning had the word"fidelity"to his whole being?
5652	What then does its presence amongst us signify?
5652	What, for instance, must Alexander the Great have seen in that instant when he caused Asia and Europe to be drunk out of the same goblet?
5652	Whatever does he do it for?
5652	Where is that number of souls that I wish to see become a people, that ye may share the same joys and comforts with me?
5652	Where is the Strauss- Darwin morality here?
5652	Which of us can exist without the waters of purification?
5652	Which of us has not soiled his hands and heart in the disgusting idolatry of modern culture?
5652	Whither, above all, has the courage gone?
5652	Whither?
5652	Who among you would renounce power, knowing and having learned that power is evil?
5652	Who could now persist in doubting the existence of this incomparable skill?
5652	Who does not hear the voice which cries,"Be silent and cleansed"?
5652	Who, indeed, will enlighten us concerning this Sweetmeat- Beethoven, if not Strauss himself-- the only person who seems to know anything about him?
5652	Whoever would have desired to possess the confessions, say, of a Ranke or a Mommsen?
5652	Why are there no eyes to see, no ears to hear, no hearts to feel, no brains to understand?
5652	Why did this star seem to him the brightest and purest of all?
5652	Why is there no male audience in England willing to listen to a manly and daring philosophy?
5652	Why should one, without further ceremony, immediately think of Christianity at the sound of the words"old faith"?
5652	Why, pray, art thou there at all?
5652	Will they not do more than acquaint men of it?
5652	and Whence?
5652	and even granting its development, how was it able to rise to the powerful Position of supreme judge concerning all questions of German culture?
5652	and of what order are his religious documents?
5652	and where are the Siegfrieds, among you?
5652	and where are the free and fearless, developing and blossoming in innocent egoism?
5652	if, for example, the Creator Himself had shared Lessing''s conviction of the superiority of struggle to tranquil possession?"
4363	And the praise of the self- sacrificer?
4363	Are not our ears already full of bad sounds?
4363	HOW COULD anything originate out of its opposite? 4363 How are synthetic judgments a priori POSSIBLE?"
4363	How many centuries does a mind require to be understood?
4363	Is it not sufficient if the criminal be rendered HARMLESS? 4363 Miracle"only an error of interpretation?
4363	Sir,the philosopher will perhaps give him to understand,"it is improbable that you are not mistaken, but why should it be the truth?"
4363	To refresh me? 4363 What?
4363	You want to prepossess him in your favour? 4363 ( Is not a moralist the opposite of a Puritan? 4363 --Stronger, more evil, and more profound?"
4363	--And Socrates?--And the"scientific man"?
4363	--Did any one ever answer so?
4363	--even such a virtuous and sincere ass would learn in a short time to have recourse to the FURCA of Horace, NATURAM EXPELLERE: with what results?
4363	--is it not so?
4363	--might it not be bluntly replied: WHY?
4363	278.--Wanderer, who art thou?
4363	281.--"Will people believe it of me?
4363	282.--"But what has happened to you?"
4363	92. Who has not, at one time or another-- sacrificed himself for the sake of his good name?
4363	A great man?
4363	A lack of philology?
4363	A wrestler, by himself too oft self- wrung?
4363	All respect to governesses, but is it not time that philosophy should renounce governess- faith?
4363	Am I an other?
4363	An evil huntsman was I?
4363	An explanation?
4363	And after all, what do we know of ourselves?
4363	And all that is now to be at an end?
4363	And even if they were right-- have not all Gods hitherto been such sanctified, re- baptized devils?
4363	And granted that your imperative,"living according to Nature,"means actually the same as"living according to life"--how could you do DIFFERENTLY?
4363	And how many spirits we harbour?
4363	And is there anything finer than to SEARCH for one''s own virtues?
4363	And others say even that the external world is the work of our organs?
4363	And perhaps also the arrow, the duty, and, who knows?
4363	And perhaps ye are also something of the same kind, ye coming ones?
4363	And that the"tropical man"must be discredited at all costs, whether as disease and deterioration of mankind, or as his own hell and self- torture?
4363	And the DISENCHANTMENT of woman is in progress?
4363	And this would not be-- circulus vitiosus deus?
4363	And to any one who suggested:"But to a fiction belongs an originator?"
4363	And to ask once more the question: Is greatness POSSIBLE-- nowadays?
4363	And uncertainty?
4363	And was it ever otherwise?
4363	And what I am, to you my friends, now am I not?
4363	And what the spirit that leads us wants TO BE CALLED?
4363	And whoever thou art, what is it that now pleases thee?
4363	And why?
4363	And, in so far as we now comprehend this, is it not-- thereby already past?
4363	Are you absolutely obliged to straighten at once what is crooked?
4363	Around the hero everything becomes a tragedy; around the demigod everything becomes a satyr- play; and around God everything becomes-- what?
4363	Became a ghost haunting the glaciers bare?
4363	But give me, I pray thee---"What?
4363	But she does not want truth-- what does woman care for truth?
4363	But such replies belong to the realm of comedy, and it is high time to replace the Kantian question,"How are synthetic judgments a PRIORI possible?"
4363	But who would attempt to express accurately what all these masters of new modes of speech could not express distinctly?
4363	But, is that-- an answer?
4363	COMMENT NE PAS SUPPOSER QUE C''EST DANS CES MOMENTS- LA, QUE L''HOMME VOIT LE MIEUX?"...
4363	Consequently, the external world is NOT the work of our organs--?
4363	Did he perhaps deserve to be laughed at when he thus exhorted systems of morals to practise morality?
4363	Did she ever find out?
4363	Does he not-- go back?"
4363	Does it not seem that there is a hatred of the virgin forest and of the tropics among moralists?
4363	Does not that mean in popular language: God is disproved, but not the devil?"
4363	Even an action for love''s sake shall be"unegoistic"?
4363	Even ignorance?
4363	FROM THE HEIGHTS( POEM TRANSLATED BY L.A. MAGNUS) PREFACE SUPPOSING that Truth is a woman-- what then?
4363	Finally, I ask the question: Did a woman herself ever acknowledge profundity in a woman''s mind, or justice in a woman''s heart?
4363	Finally, what still remained to be sacrificed?
4363	For example, truth out of error?
4363	From German body, this self- lacerating?
4363	Granted that we want the truth: WHY NOT RATHER untruth?
4363	Had the wicked Socrates really corrupted him?
4363	Hand, gait, face, changed?
4363	Has not the time leisure?
4363	Have I forgotten myself so far that I have not even told you his name?
4363	Have not we ourselves been-- that"noble posterity"?
4363	Have there ever been such philosophers?
4363	He who has such sentiments, he who has such KNOWLEDGE about love-- SEEKS for death!--But why should one deal with such painful matters?
4363	Hindering too oft my own self''s potency, Wounded and hampered by self- victory?
4363	How could he fail-- to long DIFFERENTLY for happiness?
4363	How does opium induce sleep?
4363	How is the negation of will POSSIBLE?
4363	I am not I?
4363	In favour of the temperate men?
4363	In favour of the"temperate zones"?
4363	Indeed, what is it that forces us in general to the supposition that there is an essential opposition of"true"and"false"?
4363	Indeed, who could doubt that it is a useful thing for SUCH minds to have the ascendancy for a time?
4363	Is it any wonder if we at last grow distrustful, lose patience, and turn impatiently away?
4363	Is it necessary that you should so salt your truth that it will no longer-- quench thirst?
4363	Is it not almost to BELIEVE in one''s own virtues?
4363	Is it not at length permitted to be a little ironical towards the subject, just as towards the predicate and object?
4363	Is it not in the very worst taste that woman thus sets herself up to be scientific?
4363	Is moralizing not- immoral?)
4363	Is not life a hundred times too short for us-- to bore ourselves?
4363	Is not living valuing, preferring, being unjust, being limited, endeavouring to be different?
4363	Is not the glacier''s grey today for you Rose- garlanded?
4363	Is ours this faltering, falling, shambling, This quite uncertain ding- dong- dangling?
4363	Is ours this priestly hand- dilation, This incense- fuming exaltation?
4363	Is that really-- a pessimist?
4363	Is there not time enough for that?
4363	It IS characteristic of the Germans that the question:"What is German?"
4363	It is not enough to possess a talent: one must also have your permission to possess it;--eh, my friends?
4363	It may happen, too, that in the frankness of my story I must go further than is agreeable to the strict usages of your ears?
4363	Kant asks himself-- and what is really his answer?
4363	Let us examine more closely: what is the scientific man?
4363	MUST there not be such philosophers some day?
4363	May not this"belong"also belong to the fiction?
4363	Might not the philosopher elevate himself above faith in grammar?
4363	My honey-- who hath sipped its fragrancy?
4363	My table was spread out for you on high-- Who dwelleth so Star- near, so near the grisly pit below?-- My realm-- what realm hath wider boundary?
4363	Not long ago you were so variegated, young and malicious, so full of thorns and secret spices, that you made me sneeze and laugh-- and now?
4363	Of whom am I talking to you?
4363	Oh, ye demons, can ye not at all WAIT?
4363	One MUST repay good and ill; but why just to the person who did us good or ill?
4363	Or is it not rather merely a repetition of the question?
4363	Or stupid enough?
4363	Or, to put the question differently:"Why knowledge at all?"
4363	Or:"Even if the door were open, why should I enter immediately?"
4363	Or:"What is the use of any hasty hypotheses?
4363	She is modest enough to love even you?
4363	Should not the CONTRARY only be the right disguise for the shame of a God to go about in?
4363	Strange am I to Me?
4363	THE DANGER IN HAPPINESS.--"Everything now turns out best for me, I now love every fate:--who would like to be my fate?"
4363	That is to say, as a thinker who regards morality as questionable, as worthy of interrogation, in short, as a problem?
4363	That this Sphinx teaches us at last to ask questions ourselves?
4363	The image of such leaders hovers before OUR eyes:--is it lawful for me to say it aloud, ye free spirits?
4363	The problem of the value of truth presented itself before us-- or was it we who presented ourselves before the problem?
4363	The tediousness of woman is slowly evolving?
4363	The"moral"?
4363	Their"knowing"is CREATING, their creating is a law- giving, their will to truth is-- WILL TO POWER.--Are there at present such philosophers?
4363	There I learned to dwell Where no man dwells, on lonesome ice- lorn fell, And unlearned Man and God and curse and prayer?
4363	There must be a sort of repugnance in me to BELIEVE anything definite about myself.--Is there perhaps some enigma therein?
4363	There, however, he deceived himself; but who would not have deceived himself in his place?
4363	They will smile, those rigorous spirits, when any one says in their presence"That thought elevates me, why should it not be true?"
4363	To famish apart?
4363	To live-- is not that just endeavouring to be otherwise than this Nature?
4363	To love one''s enemies?
4363	To refresh me?
4363	Uneaseful joy to look, to lurk, to hark-- I peer for friends, am ready day and night,-- Where linger ye, my friends?
4363	Unless it be that you have already divined of your own accord who this questionable God and spirit is, that wishes to be PRAISED in such a manner?
4363	WHAT IS NOBLE?
4363	WHAT really is this"Will to Truth"in us?
4363	WHO is it really that puts questions to us here?
4363	Was Socrates after all a corrupter of youths, and deserved his hemlock?"
4363	Was he wrong?
4363	Was it not necessary to sacrifice God himself, and out of cruelty to themselves to worship stone, stupidity, gravity, fate, nothingness?
4363	Was that a work for your hands?
4363	What avail is it?
4363	What does all modern philosophy mainly do?
4363	What does the word"noble"still mean for us nowadays?
4363	What gives me the right to speak of an''ego,''and even of an''ego''as cause, and finally of an''ego''as cause of thought?"
4363	What is clear, what is"explained"?
4363	What is noble?
4363	What linked us once together, one hope''s tie--( Who now doth con Those lines, now fading, Love once wrote thereon?)
4363	What will serve to refresh thee?
4363	What will the moral philosophers who appear at this time have to preach?
4363	What wonder that we"free spirits"are not exactly the most communicative spirits?
4363	What, then, is the attitude of the two greatest religions above- mentioned to the SURPLUS of failures in life?
4363	What?
4363	What?
4363	What?
4363	What?
4363	Which of us is the Oedipus here?
4363	Which the Sphinx?
4363	Whom I thank when in my bliss?
4363	Why Atheism nowadays?
4363	Why NOT?
4363	Why did we choose it, this foolish task?
4363	Why do I believe in cause and effect?
4363	Why might not the world WHICH CONCERNS US-- be a fiction?
4363	Why should we still punish?
4363	Why should you make a principle out of what you yourselves are, and must be?
4363	Will they be new friends of"truth,"these coming philosophers?
4363	Woe me,--yet I am not He whom ye seek?
4363	Yet from Me sprung?
4363	You desire to LIVE"according to Nature"?
4363	and what guarantee would it give that it would not continue to do what it has always been doing?
4363	by another question,"Why is belief in such judgments necessary?"
4363	for what purpose?
4363	into a new light?
4363	or the Will to Truth out of the will to deception?
4363	or the generous deed out of selfishness?
4363	or the pure sun- bright vision of the wise man out of covetousness?
4363	or"That artist enlarges me, why should he not be great?"
4363	or"That work enchants me, why should it not be beautiful?"
4363	perhaps a"world"?
4363	that we do not wish to betray in every respect WHAT a spirit can free itself from, and WHERE perhaps it will then be driven?
4363	to stuff every hole with some kind of oakum?
4363	towards a new sun?
4363	what hast thou done?
4363	what?
4363	ye NEW philosophers?