{"corpus":"steiner","locus":"GA 5/l03/p016","lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"text":"This insecurity in regard to himself is also expressed in Nietzsche in that at the end of his career, he gives an absolutely new interpretation to his entire development. His world conception has one of its sources in ancient Greece. Everywhere in his writing one can point out what great influence the Greeks had upon him. He never tires of continually emphasizing the greatness of Greek culture. In 1875 he writes, “The Greeks are the only talented nation of world history; as learners they are very talented; they understand this best, and do not only know how to decorate and to refine the borrowed, as the Romans do. Genius makes all half-talented, tributary; thus the Persians themselves sent their messengers to the Greek oracle. How those Romans with their dry seriousness contrast with these talented Greeks!” (Nietzsche's Works, Volume X, page 352) And what beautiful words he found in 1873 for the first Greek philosophers: “Every nation is shamed when one points to such a wonderfully idealistic community of philosophers as those of the old Greek masters, Thales and Anaximander, Heraclitus, Parmenides, Anaxagoras, Empedocles, Democritus, and Socrates. All these people are hewn entirely from one stone. Between their thinking and their character strong necessity reigns. ... Thus together they formed what Schopenhauer called a talent republic in contrast to the scholar republic; one giant calls to the other through the empty halls of the ages, and, undisturbed by the mischievous noisy ways of dwarfs who crawl beneath them, they continue the lofty conversation of spirits. ... The first experience of philosophy on Greek soil, the sanction of the Seven Wise Ones, is at once a clear and unforgettable line in the picture of the Hellenic. Other nations have saints; the Greeks have Wise Ones. ... The judgment of those philosophers about life and existence says altogether so much more than a modern opinion because they had life before them in luxuriant perfection, and because in them the feeling of the thinker did not go astray, as in us, in the conflict between the desire for freedom, beauty, largeness of life, and the impulse for truth, which asks only, What is life really worth?” (Nietzsche's Works, Volume VIII, page 7) This Greek wise one always stood before Nietzsche's eyes as an ideal. He tries to emulate him with the one side of his being, *but with the other side he denies him*. In the *Götzendämmerung*, wilight of Idols, 1888 (Nietzsche's Works, Volume VIII, page 167), after his description of what he wishes to owe to the Romans, we read, “To the Greeks I owe absolutely no strong kindred impressions; and, to say it straight out, they *can not* be for us what the Romans are. One does not *learn* from the Greeks; their way is foreign, it is also too liquid to work imperatively, ‘classically.’ Whoever would have learned writing from a Greek? Who would have learned it *without* the Romans! ... The splendid, pliant corporality, and bold realism and immorality, which is part of the Hellenic, was a *necessity*, not something natural. It came only later; it was not there from the beginning. And from, festivals and arts one wanted nothing more than to feel and act in a *buoyant* spirit; they are a means to glorify one's self, under certain circumstances, to create fear for one's self. ... To judge the Greeks in the German manner, according to their philosophers, is to use, for example, the honorable gentlemen of the Socratic school for solving solutions which fundamentally are Hellenic! ... The philosophers indeed are the decadents of Greece. ...”","text_trust":"verbatim","quote_safe":true,"title":"Part III. Friedrich Nietzsche's Personality and Psychotherapy","site_heading":null,"date":null,"location":null,"word_count":600,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p016","alignment_confidence":"high","alignment_reason":"beads:length","two_voice_volume":false,"translation_credit":null,"edition_coverage":{"de":["original"],"en":["RSPI1960"]},"available_versions":[{"lang":"de","edition":"original","edition_basis":null,"is_original":true,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p016","locus":"GA 5/l05/p016","anchor_mapped":true,"anchor_method":"curated","anchor_confidence":"high"},{"lang":"en","edition":"RSPI1960","edition_basis":null,"is_original":false,"is_default_edition":true,"url":"https://anthroposophy.ai/v1/steiner/en/ga/5/l03/p016","paragraph_aligned":true}],"german_anchor":{"de_prefix":"l05","de_passages":[{"locus":"GA 5/l05/p015","url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p015"}],"bead_confidence":"high","pairing_state":"proposed","verified":false,"length_check":{"de_words":551,"en_words":600,"ratio":1.09,"partial":false},"correspondence":"established","note":"English passage numbering is edition-relative, so the same number need not name the same paragraph in the German. The German original passage(s) above are the edition-invariant anchor — fetch them (lang='de') to verify wording before quoting across editions."},"paired_german":{"status":"paired","german":[{"locus":"GA 5/l05/p015","passage_number":15,"text":"Diese Unsicherheit über sich selbst drückt sich bei Nietzsche auch darin aus, dass er am Ende seiner Laufbahn geradezu seine ganze Entwicklung umdeutet. Seine Weltanschauung hat eine ihrer Quellen im griechischen Altertume. Man kann überall in seinen Schriften nachweisen, einen wie großen Einfluss die Griechen auf ihn gehabt haben. Er wird nicht müde, die Höhe der griechischen Kultur fortwährend zu betonen. 1875 schreibt er: «Die Griechen als das einzig geniale Volk der Weltgeschichte; auch als Lernende sind sie dies, sie verstehn dies am besten und wissen nicht bloß zu schmücken und zu putzen mit dem Entlehnten: wie es die Römer tun.— Das Genie macht alle Halbbegabten tributpflichtig: so schickten Perser selbst ihre Gesandtschaften an die griechischen Orakel. — Wie stechen die Römer durch ihren trocknen Ernst gegen die genialen Griechen ab!» (Werke, Band X, 5.352.) Und welch schöne Worte fand er 1873 für die ersten griechischen Philosophen: «Jedes Volk wird beschämt, wenn man auf eine so wunderbar idealisierte Philosophengesellschaft hinweist, wie die der altgriechischen Meister Thales, Anaximander, Heraklit, Parmenides, Anaxagoras, Empedokles, Demokrit und Sokrates. Alle jene Männer sind ganz aus *einem* Stein gehauen. Zwischen ihrem Denken und ihrem Charakter herrscht strenge Notwendigkeit ... So bilden sie zusammen das, was Schopenhauer im Gegensatz zu der Gelehrten-Republik eine Genialen-Republik genannt hat: ein Riese ruft dem anderen durch die öden Zwischenräume der Zeiten zu, und ungestört durch mutwilliges, lärmendes Gezwerge, welches unter ihnen wegkriecht, setzt sich das hohe Geistergespräch fort... Gleich das erste Erlebnis der Philosophie auf griechischem Boden, die Sanktion der sieben Weisen, ist eine deutliche und unvergessliche Linie am Bilde des Hellenischen. Andere Völker haben Heilige, die Griechen haben Weise ... Das Urteil jener Philosophen über das Leben und das Dasein überhaupt besagt so sehr viel mehr als ein modernes Urteil, weil sie das Leben in einer üppigen Vollendung vor sich hatten, und weil bei ihnen nicht wie bei uns das Gefühl des Denkers sich verwirrt in dem Zwiespalt des Wunsches nach Freiheit, Schönheit, Größe des Lebens und des Triebes nach Wahrheit, die nur frägt: was ist das Leben überhaupt wert?» (Werke, Band X, 5. 7ff..) Immer stand Nietzsche dieser griechische Weise als ein Ideal vor Augen; er suchte ihm mit der einen Seite seines Wesens gleichzukommen; *mit der andern aber verleugnet er ihn*. In der «Götzen-Dämmerung» (1888) (Werke, Band VIII, S.167) lesen wir nach der Schilderung dessen, was er den Römern verdanken will: «Den Griechen verdanke ich durchaus keine verwandt starken Eindrücke; und, um es geradezu herauszusagen, sie *können* uns nicht sein, was die Römer sind. Man *lernt* nicht von den Griechen — ihre Art ist zu fremd, sie ist auch zu flüssig, um imperativisch, um 9klassisch: zu wirken. Wer hätte je an einem Griechen schreiben gelernt! Wer hätte es je *ohne* die Römer gelernt! ... Die prachtvoll geschmeidige Leiblichkeit, der verwegene Realismus und Immoralismus, der dem Hellenen eignet, ist eine *Not*, nicht eine 9Natur: gewesen. Er folgte erst, er war nicht von Anfang an da. Und mit Festen und Künsten wollte man auch nichts anderes, als sich *obenauf* fühlen, sich obenauf zei *gen*: es sind Mittel, sich selber zu verherrlichen, unter Umständen vor sich Furcht zu machen... Die Griechen auf deutsche Manier nach ihren Philosophen beurteilen, etwa die Biedermännerei der sokratischen Schulen zu Aufschlüssen darüber benützen, *was* im Grunde hellenisch sei.... Die Philosophen sind ja die décadents des Griechentums ...»","text_trust":"verbatim","quote_safe":true,"word_count":551,"url":"https://anthroposophy.ai/v1/steiner/de/ga/5/l05/p015"}],"english":["GA 5/l03/p016"],"method":"length","confidence":"high","correspondence":"established","length_check":{"de_words":551,"en_words":600,"ratio":1.09,"partial":false},"pairing_state":"proposed","verified":false},"witness_completeness":{"ratio":0.65,"band":"short","note":"This witness is materially shorter than the original (below 75%). Passages may be omitted without any visible gap. A phrase absent here is NOT evidence it is absent from the original; search the original language before concluding.","word_count":4530,"original_word_count":6942,"may_be_abridged":true},"witness_quality":{"translator":{"status":"unknown","warning":"No translator is recorded for this edition. An unattributed translation cannot be weighed as a witness: you cannot tell which hand made the choices in it. Cite the German for anything load-bearing."},"entity_parity":{"status":"ok","checked_against":["GA 5/l05/p015"],"missing_from_translation":[],"present_only_in_translation":[],"bead_confidence":"high","note":"Every load-bearing name in the German counterpart appears in this English passage. That is a check on NAMES only: a translation can keep every name and still reverse who acts on whom, change a number, or soften a claim. Read the German for anything you intend to rest an argument on."},"note":"quote_safe certifies the bytes of this text. 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