"Who serves as the model?" This kind of education, of course, cannot be formalized within our present institutions, cannot be marketed to a mass audience, and cannot serve the interests of the … Friedrich Nietzsche argues that it is not. The will to a system is a lack of integrity. What the "higher schools" in Germany really achieve is a brutal training, designed to prepare huge numbers of young men, with as little loss of time as possible, to become usable, abusable, in government service. To understand Nietzsche's view of education requires us to grasp the importance Nietzsche attaches to being embedded in a particular historical and cultural frame. "What is the task of all higher education?" Education reform requires in Nietzsche's view a trenchant criticism of contemporary educational institutions. In present day Germany no one is any longer free to give his children a noble education: our "higher schools" are all set up for the most ambiguous mediocrity, with their teachers, curricula, and teaching aims. Let it not be forgotten that military privileges really compel an all-too-great attendance in the higher schools, and thus their downfall. All credibility, all good conscience, all evidence of truth come only from the senses. This driving force determines our own educational institutions, which Nietzsche presents in perfectly balanced economic terms, as so many given and chained conclusions, as if we were talking as indeed we are talking about a formula for increasing the gross national product of education per se: ‘as much knowledge and education as possible, therefore as much demand as possible, therefore as … To turn men into machines. Your educators can be nothing more than your liberators. Continue reading …. The greatest giver of alms is cowardice. All higher education belongs only to the exception: one must be privileged to have a right to so high a privilege. Public opinions-private lazinesses. When Nietzsche set off for Basel, then, Ritschl likely felt confident that he had helped launch another brilliant academic career. What does not destroy me, makes me stronger. And everywhere an$ indecent haste prevails, as if something would be lost if the young man of twenty-three were not yet "finished", or if he did not yet know the answer to the "main question": which calling? ... (P467), Marriage as a long conversation. (P59), Why beggars still live. (P58), Being nationalistic in the sense in which it is now demanded by public opinion would, it seems to me, be for us who are more spiritual not mere insipidity but dishonesty, a deliberate deadening of our better will and conscience. “Thus Spake Zarathustra, a Book for All and None” The most general deficiency in our sort of culture and education is gradually dawning on me: no one learns, no one strives towards, no one teaches--enduring loneliness. (S104), ... German Universities: what an atmosphere prevails among their scholars, what desolate spirituality-and how contented and lukewarm it has become! "Who is the perfect man?" (S5-6), One maxim demands that the educator recognize the real strengths of his pupils at the outset and then direct all his skill, all the nourishment and sunshine, to the goal of helping that one excellence to attain real maturity and fruitfulness. He believes that attempts to minimize inequality by slowing the progress of the highest-achieving backfires. How many Gymnasiums there are which are a hodgepodge of warped people and antiquated institutions and are nonetheless thought to be quite adequate! This chapter argues that Nietzsche’s construal of the relation of art to truth is always more subtle than that simple impression suggests. And for these I write. . "Which philosophy offers the highest formula for the civil servant?" Nietzsche, Future of Our Educational Institutions 1 On The Future of Our Educational Institutions* By Friedrich Nietzsche First Lecture (Delivered on the 16th of January 1872). Ladies and Gentlemen, -- The subject I now propose to consider with you is such a serious and important one, and is in a sense so disquieting, that, like How the Philologist Became a Physician of Modernity: Nietzsche’s Lectures on German Education by Paul Reitter and Chad Wellmon The essay begins: In January of 1869, Friedrich Nietzsche was offered a peach of a job—a professorship in classical philology at the University… In his early lectures on education (Nietzsche 1909), Nietzsche saw the state as necessarily furthering its own interests in terms of maximizing the utility value of its citizens and promoting a culture that would enhance government. (P91), From a doctoral examination. Kant's: the civil servant as a thing-in-itself raised up to be judge over the civil servant as phenomenon. (P470). Friedrich Nietzsche - Friedrich Nietzsche - Nietzsche’s influence: Nietzsche once wrote that some men are born posthumously, and that is certainly true in his case. kind of ‘ ‘educating’’ that is concerned with educators who are ‘ ‘liberators’’ and capable of. At this point in Nietzsche's life, he viewed certain types of philosophy as counterproductive, such as universalis… The entire system of higher education in Germany has lost what matters most: the end as well as the means to the end. All great, all beautiful things can never be common property: pulchrum est paucorum hominum. (P467), Enemies of truth. (P532), Against that positivism which stops before phenomena, saying "there are only facts," I should say: no, it is precisely facts that do not exist, only interpretations.... (P458), The error of false causality. When situated within the conditions and debates to which they respond, the lectures reveal how Nietzsche the philologist became the physician of modernity and its ills. At age 24, he was the youngest ever appointed tothat post. Succinctly titled Anti-Education, the critique Nietzsche offers is much more nuanced than that, and has a great deal of relevance for our time. His  “Touching Books: Diderot, Novalis, and the Encyclopedia of the Future” appeared in Representations 114 (Spring 2011). Seek zeros! .... One should consider the teacher, no less than the shopkeeper, a necessary evil, an evil to be kept as small as possible. On the other hand, the other maxim says that the educator should cultivate all existing abilities, tend them and establish a harmonious relationship between them. On Reading Nietzsche on Education. Two papers by Haim Gordon and Keith Jenkins (Journal of Philosophy of Education; v14 p181-92 and v16 p251-54) which interpret the educational views of Nietzsche are critiqued. People have believed at all times that they knew what a cause is; but whence did we take our knowledge-or more precisely, our faith that we had such knowledge? Indeed, he pledged to a friend that he would “publicly expose” the whole Prussian system of education. But he may console himself with these words, which Schopenhauer, his great educator once used: "A happy life is impossible: the highest obtainable by man is a heroic life." Even in the universities, even among the real scholars of philosophy, logic as a theory, as a practice, as a craft, is beginning to die out. And that is the secret of all education: it does not provide artificial limbs, false noses or eye-glasses - on the contrary what could provide these is merely pseudo-education. As a thinker, one should speak only of self-education. I want, once and for all, not to know many things. Educators are needed who have themselves been educated, superior, noble spirits, proved at every moment, proved by words and silence, representing culture that has grown ripe and sweet-not the learned louts whom secondaryschools and universities today offer our youth as "higher wet nurses". 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