On the Future of our Educational Institutions Part 5

"It is repulsive to consider the effects to which the violent suppression of such n.o.ble natures may lead. He who surveys the greatest supporters and friends of that pseudo-culture of the present time, which I so greatly detest, will only too frequently find among them such degenerate and s.h.i.+pwrecked men of culture, driven by inward despair to violent enmity against culture, when, in a moment of desperation, there was no one at hand to show them how to attain it.

It is not the worst and most insignificant people whom we afterwards find acting as journalists and writers for the press in the metamorphosis of despair: the spirit of some well-known men of letters might even be described, and justly, as degenerate studentdom. How else, for example, can we reconcile that once well-known 'young Germany' with its present degenerate successors? Here we discover a need of culture which, so to speak, has grown mutinous, and which finally breaks out into the pa.s.sionate cry: I am culture! There, before the gates of the public schools and universities, we can see the culture which has been driven like a fugitive away from these inst.i.tutions. True, this culture is without the erudition of those establishments, but a.s.sumes nevertheless the mien of a sovereign; so that, for example, Gutzkow the novelist might be pointed to as the best example of a modern public school boy turned aesthete. Such a degenerate man of culture is a serious matter, and it is a horrifying spectacle for us to see that all our scholarly and journalistic publicity bears the stigma of this degeneracy upon it. How else can we do justice to our learned men, who pay untiring attention to, and even co-operate in the journalistic corruption of the people, how else than by the acknowledgment that their learning must fill a want of their own similar to that filled by novel-writing in the case of others: _i.e._ a flight from one's self, an ascetic extirpation of their cultural impulses, a desperate attempt to annihilate their own individuality. From our degenerate literary art, as also from that itch for scribbling of our learned men which has now reached such alarming proportions, wells forth the same sigh: Oh that we could forget ourselves! The attempt fails: memory, not yet suffocated by the mountains of printed paper under which it is buried, keeps on repeating from time to time: 'A degenerate man of culture! Born for culture and brought up to non-culture! Helpless barbarian, slave of the day, chained to the present moment, and thirsting for something--ever thirsting!'

"Oh, the miserable guilty innocents! For they lack something, a need that every one of them must have felt: a real educational inst.i.tution, which could give them goals, masters, methods, companions; and from the midst of which the invigorating and uplifting breath of the true German spirit would inspire them. Thus they perish in the wilderness; thus they degenerate into enemies of that spirit which is at bottom closely allied to their own; thus they pile fault upon fault higher than any former generation ever did, soiling the clean, desecrating the holy, canonising the false and spurious. It is by them that you can judge the educational strength of our universities, asking yourselves, in all seriousness, the question: What cause did you promote through them? The German power of invention, the n.o.ble German desire for knowledge, the qualifying of the German for diligence and self-sacrifice--splendid and beautiful things, which other nations envy you; yea, the finest and most magnificent things in the world, if only that true German spirit overspread them like a dark thundercloud, pregnant with the blessing of forthcoming rain. But you are afraid of this spirit, and it has therefore come to pa.s.s that a cloud of another sort has thrown a heavy and oppressive atmosphere around your universities, in which your n.o.ble-minded scholars breathe wearily and with difficulty.

"A tragic, earnest, and instructive attempt was made in the present century to destroy the cloud I have last referred to, and also to turn the people's looks in the direction of the high welkin of the German spirit. In all the annals of our universities we cannot find any trace of a second attempt, and he who would impressively demonstrate what is now necessary for us will never find a better example. I refer to the old, primitive _Burschenschaft_.[11]

"When the war of liberation was over, the young student brought back home the unlooked-for and worthiest trophy of battle--the freedom of his fatherland. Crowned with this laurel he thought of something still n.o.bler. On returning to the university, and finding that he was breathing heavily, he became conscious of that oppressive and contaminated air which overhung the culture of the university. He suddenly saw, with horror-struck, wide-open eyes, the non-German barbarism, hiding itself in the guise of all kinds of scholasticism; he suddenly discovered that his own leaderless comrades were abandoned to a repulsive kind of youthful intoxication. And he was exasperated.

He rose with the same aspect of proud indignation as Schiller may have had when reciting the _Robbers_ to his companions: and if he had prefaced his drama with the picture of a lion, and the motto, 'in tyrannos,' his follower himself was that very lion preparing to spring; and every 'tyrant' began to tremble. Yes, if these indignant youths were looked at superficially and timorously, they would seem to be little else than Schiller's robbers: their talk sounded so wild to the anxious listener that Rome and Sparta seemed mere nunneries compared with these new spirits. The consternation raised by these young men was indeed far more general than had ever been caused by those other 'robbers' in court circles, of which a German prince, according to Goethe, is said to have expressed the opinion: 'If he had been G.o.d, and had foreseen the appearance of the _Robbers_, he would not have created the world.'

"Whence came the incomprehensible intensity of this alarm? For those young men were the bravest, purest, and most talented of the band both in dress and habits: they were distinguished by a magnanimous recklessness and a n.o.ble simplicity. A divine command bound them together to seek harder and more pious superiority: what could be feared from them? To what extent this fear was merely deceptive or simulated or really true is something that will probably never be exactly known; but a strong instinct spoke out of this fear and out of its disgraceful and senseless persecution. This instinct hated the Burschenschaft with an intense hatred for two reasons: first of all on account of its organisation, as being the first attempt to construct a true educational inst.i.tution, and, secondly, on account of the spirit of this inst.i.tution, that earnest, manly, stern, and daring German spirit; that spirit of the miner's son, Luther, which has come down to us unbroken from the time of the Reformation.

"Think of the _fate_ of the Burschenschaft when I ask you, Did the German university then understand that spirit, as even the German princes in their hatred appear to have understood it? Did the alma mater boldly and resolutely throw her protecting arms round her n.o.ble sons and say: 'You must kill me first, before you touch my children?'

I hear your answer--by it you may judge whether the German university is an educational inst.i.tution or not.

"The student knew at that time at what depth a true educational inst.i.tution must take root, namely, in an inward renovation and inspiration of the purest moral faculties. And this must always be repeated to the student's credit. He may have learnt on the field of battle what he could learn least of all in the sphere of 'academical freedom': that great leaders are necessary, and that all culture begins with obedience. And in the midst of victory, with his thoughts turned to his liberated fatherland, he made the vow that he would remain German.

German! Now he learnt to understand his Tacitus; now he grasped the signification of Kant's categorical imperative; now he was enraptured by Weber's "Lyre and Sword" songs.[12] The gates of philosophy, of art, yea, even of antiquity, opened unto him; and in one of the most memorable of b.l.o.o.d.y acts, the murder of Kotzebue, he revenged--with penetrating insight and enthusiastic short-sightedness--his one and only Schiller, prematurely consumed by the opposition of the stupid world: Schiller, who could have been his leader, master, and organiser, and whose loss he now bewailed with such heartfelt resentment.

"For that was the doom of those promising students: they did not find the leaders they wanted. They gradually became uncertain, discontented, and at variance among themselves; unlucky indiscretions showed only too soon that the one indispensability of powerful minds was lacking in the midst of them: and, while that mysterious murder gave evidence of astonis.h.i.+ng strength, it gave no less evidence of the grave danger arising from the want of a leader. They were leaderless--therefore they perished.

"For I repeat it, my friends! All culture begins with the very opposite of that which is now so highly esteemed as 'academical freedom': with obedience, with subordination, with discipline, with subjection. And as leaders must have followers so also must the followers have a leader--here a certain reciprocal predisposition prevails in the hierarchy of spirits: yea, a kind of pre-established harmony. This eternal hierarchy, towards which all things naturally tend, is always threatened by that pseudo-culture which now sits on the throne of the present. It endeavours either to bring the leaders down to the level of its own servitude or else to cast them out altogether. It seduces the followers when they are seeking their predestined leader, and overcomes them by the fumes of its narcotics.

When, however, in spite of all this, leader and followers have at last met, wounded and sore, there is an impa.s.sioned feeling of rapture, like the echo of an ever-sounding lyre, a feeling which I can let you divine only by means of a simile.

"Have you ever, at a musical rehearsal, looked at the strange, shrivelled-up, good-natured species of men who usually form the German orchestra? What changes and fluctuations we see in that capricious G.o.ddess 'form'! What noses and ears, what clumsy, _danse macabre_ movements! Just imagine for a moment that you were deaf, and had never dreamed of the existence of sound or music, and that you were looking upon the orchestra as a company of actors, and trying to enjoy their performance as a drama and nothing more. Undisturbed by the idealising effect of the sound, you could never see enough of the stern, medieval, wood-cutting movement of this comical spectacle, this harmonious parody on the _h.o.m.o sapiens_.

"Now, on the other hand, a.s.sume that your musical sense has returned, and that your ears are opened. Look at the honest conductor at the head of the orchestra performing his duties in a dull, spiritless fas.h.i.+on: you no longer think of the comical aspect of the whole scene, you listen--but it seems to you that the spirit of tediousness spreads out from the honest conductor over all his companions. Now you see only torpidity and flabbiness, you hear only the trivial, the rhythmically inaccurate, and the melodiously trite. You see the orchestra only as an indifferent, ill-humoured, and even wearisome crowd of players.

"But set a genius--a real genius--in the midst of this crowd; and you instantly perceive something almost incredible. It is as if this genius, in his lightning transmigration, had entered into these mechanical, lifeless bodies, and as if only one demoniacal eye gleamed forth out of them all. Now look and listen--you can never listen enough! When you again observe the orchestra, now loftily storming, now fervently wailing, when you notice the quick tightening of every muscle and the rhythmical necessity of every gesture, then you too will feel what a pre-established harmony there is between leader and followers, and how in the hierarchy of spirits everything impels us towards the establishment of a like organisation. You can divine from my simile what I would understand by a true educational inst.i.tution, and why I am very far from recognising one in the present type of university."

[From a few MS. notes written down by Nietzsche in the spring and autumn of 1872, and still preserved in the Nietzsche Archives at Weimar, it is evident that he at one time intended to add a sixth and seventh lecture to the five just given. These notes, although included in the latest edition of Nietzsche's works, are utterly lacking in interest and continuity, being merely headings and sub-headings of sections in the proposed lectures. They do not, indeed, occupy more than two printed pages, and were deemed too fragmentary for translation in this edition.]

FOOTNOTES:

[9] The reader may be reminded that a German university student is subject to very few restrictions, and that much greater liberty is allowed him than is permitted to English students. Nietzsche did not approve of this extraordinary freedom, which, in his opinion, led to intellectual lawlessness.--TR.

[10] Hegel's.--TR.

[11] A German students' a.s.sociation, of liberal principles, founded for patriotic purposes at Jena in 1813.

[12] Weber set one or two of Korner's "Lyre and Sword" songs to music.

The reader will remember that these lectures were delivered when Nietzsche was only in his twenty-eighth year. Like Goethe, he afterwards freed himself from all patriotic trammels and prejudices, and aimed at a general European culture. Luther, Schiller, Kant, Korner, and Weber did not continue to be the objects of his veneration for long, indeed, they were afterwards violently attacked by him, and the superficial student who speaks of inconsistency may be reminded of Nietzsche's phrase in stanza 12 of the epilogue to _Beyond Good and Evil_: "Nur wer sich wandelt, bleibt mit mir verwandt"; _i.e._ only the changing ones have anything in common with me.--TR.