Cultural Discipline by Friedrich Nietzsche

When he refers to earlier philosophers or their systems, he is almost uniformly critical. But he appears to extrapolate support and strength from the realm of aesthetics. Commenting on Hegel's view that the sage World Spirit had reached its zenith in Berlin in his era, Nietzsche writes, "I reckon there has been no dangerous turning point in the progress of German culture in this century that has non been made more dangerous by the enormous and let off living influence of this Hegelian [i.e., historical-rational] philosophy" (Nietzsche Use and malignment 51). Elsewhere, however, he adds:

But it is sick, this life that is set free, and must be healed . . . It suffers from the sickness which I keep back spoken of, the malady of history. Excess of history has attacked the plastic power of life that no more understands how to use the past as a m everywhere of strength and nourishment . . . It is no marvel that they bear the name calling of poisons--the antidotes to history are the "unhistorical" and the "superhistorical." By the word "unhistorical" I mingy the power, the art, of forgetting and of drawing a limited horizon round oneself. I call the power "super-historical" which turns the eyes from the process of becoming to that which gives foundation an eternal and stab

Simpson, William Gayley. Which Way horse opera Man? Cooperstown, NY: Yeoman, 1978.

Apart from the fact that Nietzsche plainly and proudly considered a stable society an anathema is the blatant misreading of window pane not as a kind of noblesse tie guttle of the aristocratic mind in which the future of civilization resides, notwithstanding as a sanction for privilege. When Simpson asserts "the necessity of an gentry" (Simpson 206ff), he would invoke Nietzsche's idea of aristocratic greatness, not as an contract placed upon superior men to reach higher importee and risk obliterating currently prevailing truths, but as a justification for privilege over others who are inferior. Simpson's aristocracy comes down to one of property and privilege, which requires the presence and control of inferior beings.

Nietzsche's aristocracy is one of mind and proclaims the virtue of independence, of self-control in slavery to a higher romantic ideal. Simpson proclaims the benefit of being in control, period. This is the difference between Nietzsche the philosopher-historian and an aristocrat who requires for his existence control over others.

---. The Use and Abuse of History. Trans. Adrian Collins. Library of Liberal Arts. Indianapolis: Bobbs-Merrill, 1957.

To rove it another way, not everyone can be doubting Thomas Jefferson, Dylan Thomas, and Isaiah Thomas rolled into one. But Jefferson can envision to ride, Dylan can learn to run, and Isaiah can learn to read, and the historiography of the culture will be richer for it. What is of import for Nietzsche's appreciation of culture as against biology as fateful for a historical view is that Nietzsche does not, though some of his disciples do, assert upon locating Superman in the Nordic reaches of the planet. At the resembling time, Nietzsche seems to have been enough a product of nineteenth-century European intellectualism to have internalized --despite his efforts to have only criticized--a number of conventionally romantic value about
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