Georg Brandes citáty (40 citátů, strana 2) | Citáty slavných osobností

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“The historian is looked upon as objective when he measures the past by the popular opinions of his own time, as subjective when he does not take these opinions for models. That man is thought best fitted to depict a period of the past, who is not in the least affected by that period. But only he who has a share in building up the future can grasp what the past has been, and only when transformed into a work of art can history arouse or even sustain instincts.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), pp. 18-19

“He maintains that culture shows itself above all else in a unity of artistic style running through every expression of a nation's life. On the other hand, the fact of having learnt much and knowing much is, as he points out, neither a necessary means to culture nor a sign of culture; it accords remarkably well with barbarism, that is to say, with want of style or a motley hotchpotch of styles.”

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Georg Brandes

On Friedrich Nietzsche's views on culture, p. 6
An Essay on Aristocratic Radicalism (1889)

“The ascetic priest … keeps the whole herd of dejected, faint-hearted, despairing and unsuccessful creatures fast to life. The very fact that he himself is sick makes him their born herdsman. If he were healthy, he would turn away with loathing from all this eagerness to re-label weakness, envy, Pharisaism and false morality as virtue. But, being himself sick, he is called upon to be an attendant in the great hospital of sinners the Church. He … teaches the patient that the guilty cause of his pain is himself. Thus he diverts the rancour of the abortive man and makes him less harmful, by letting a great part of his resentment recoil on himself. …He mitigates suffering and invents consolations of every kind, both narcotics and stimulants.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), pp. 41-42

“In opposition to the aristocratic valuation (good = noble, beautiful, happy, favoured by the gods) the slave morality then is this: The wretched alone are the good; those who suffer and are heavy laden, the sick and the ugly, they are the only pious ones. On the other hand, you, ye noble and rich, are to all eternity the evil, the cruel, the insatiate, the ungodly, and after death the damned. Whereas noble morality was the manifestation of great self-esteem, a continual yea-saying, slave morality is a continual Nay, a Thou shall not, a negation. To the noble valuation good bad (bad = worthless) corresponds the antithesis of slave morality, good evil. And who are the evil in this morality of the oppressed? Precisely the same who in the other morality were the good.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), pp. 30-31

“The society of the Culture-Philistines makes life a burden to exceptional men.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), p. 10

“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”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), p. 40

“I was very much surprised when Mill informed me that he had not read a line of Hegel, either in the original or in translation, and regarded the entire Hegelian philosophy as sterile and empty sophistry. I mentally confronted this with the opinion of the man at the Copenhagen University who knew the history of philosophy best, my teacher, Hans Brochner, who knew, so to speak, nothing of contemporary English and French philosophy, and did not think them worth studying. I came to the conclusion that here was a task for one who understood the thinkers of the two directions, who did not mutually understand one another. I thought that in philosophy, too, I knew what I wanted, and saw a road open in front of me.”

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Georg Brandes

Reminiscences of my Childhood and Youth (1906), pp. 276–277

“What has set the mass in motion for any length of time is then called great. It is given the name of a historical power. When, for example, the vulgar mob has appropriated or adapted to its needs some religious idea, has defended it stubbornly and dragged it along for centuries, then the originator of that idea is called great. There is the testimony of thousands of years for it, we are told. But this is Nietzsche’s and Kierkegaard’s idea the noblest and highest does not affect the masses at all, either at the moment or later. Therefore the historical success of a religion, its toughness and persistence, witness against its founder’s greatness rather than for it.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), p. 20

“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.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), pp. 25-26

“Forgetfulness, the unhistorical, is … the atmosphere, in which alone life can come into being. In order to understand it, let us imagine a youth who is seized with a passion for a woman, or a man who is swayed by a passion for his work. In both cases what lies behind them has ceased to exist and yet this state (the most unhistorical that can be imagined) is that in which every action, every great deed is conceived and accomplished.”

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Georg Brandes

Zdroj: An Essay on Aristocratic Radicalism (1889), p. 16

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