Georg Brandes
Georg Brandes
Georg Brandes, born Morris Cohen, was a Danish critic and scholar who greatly influenced Scandinavian and European literature from the 1870s through the turn of the 20th century. He is seen as the theorist behind the "Modern Breakthrough" of Scandinavian culture. At the age of 30, Brandes formulated the principles of a new realism and naturalism, condemning hyper-aesthetic writing and also fantasy in literature. His literary goals were shared by some other authors, among them the Norwegian "realist" playwright Henrik...
NationalityDanish
ProfessionCritic
Date of Birth4 February 1842
CountryDenmark
History, in [Nietzsche's] view, belongs to him who is fighting a great fight, and who needs examples, teachers and comforters, but cannot find them among his contemporaries. Without history the mountain chain of great men's great moments, which runs through millennia, could not stand clearly and vividly before me.
What has here happened is that the instinct of cruelty, which has turned inwards, has become self-torture, and all man's animal instincts have been reinterpreted as guilt towards God. Every Nay man utters to his nature, to his real being, he flings out as a Yea, an affirmation of reality applied to God's sanctity
Under the dominion of the priests our earth became the ascetic planet; a squalid den careering through space, peopled by discontented and arrogant creatures, who were disgusted with life, abhorred their globe as a vale of tears, and who in their envy and hatred of beauty and joy did themselves as much harm as possible.
The loathing of mankind is a force that surprises and overwhelms one, fed by hundreds of springs concealed his subconsciousness. One only detects its presence after having long entertained it unawares.
The masses are only to be regarded as one of three things: either as copies of great personalities, bad copies, clumsily produced in a poor material, or as foils to the great, or finally as their tools
I was at home then in the world of figures, but not in that of values.
On the whole, the world was friendly. It chiefly depended on whether one were good or not.
Six hours a day I lived under school discipline in active intercourse with people none of whom were known to those at home, and the other hours of the twenty-four I spent at home, or with relatives of the people at home, none of whom were known to anybody at school.
The Danish glee: the national version of cheerfulness.
Those [Christians] had left to love on earth were then: brothers and sisters in hatred, whom they called then: brothers and sisters in love.
What [Nietzsche] calls slave morality is to him purely spite-morality; and this spite-morality gave new names to all ideals. Thus impotence, which offers no reprisal, became goodness; craven baseness became humility; submission to him who was feared became obedience; inability to assert one's self became reluctance to assert one's self, became forgiveness, love of one's enemies. Misery became a distinction
Since fresh examples and proofs could always be found of the alleged relation between guilt and punishment: if you behave in such and such a way, it will go badly with you. Now, as it generally does go badly, the allegation was constantly confirmed; and thus popular morality, a pseudo- science on a level with popular medicine, continually gained ground.
Instead of trying to educate the human race, they should imitate the pedagogues of the seventeenth and eighteenth centuries, who concentrated their efforts on the education of a single person.
But what of the voice and judgment of conscience? The difficulty is that we have a conscience behind our conscience, an intellectual one behind the moral. ... We can see quite well that our opinions of what is noble and good, our moral valuations, are powerful levers where action is concerned; but we must begin by refining these opinions and independently creating for ourselves new tables of values.