We Philologists. Фридрих Вильгельм Ницше
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as it were, taken to pieces and analysed with a view to seeing how much of this desire is due to habit, and how much to mere love of adventure – I refer to that inward and active desire, new and strange, which gives rise to a productive conviction from day to day, the desire for a higher goal, and also the means thereto · as the result of which people advance step by step from one unfamiliar thing to another, like an Alpine climber.
What is the foundation on which the high value attached to antiquity at the present time is based, to such an extent indeed that our whole modern culture is founded on it? Where must we look for the origin of this delight in antiquity, and the preference shown for it?
I think I have recognised in my examination of the question that all our philology – that is, all its present existence and power – is based on the same foundation as that on which our view of antiquity as the most important of all means of training is based. Philology as a means of instruction is the clear expression of a predominating conception regarding the value of antiquity, and the best methods of education. Two propositions are contained in this statement. In the first place all higher education must be a historical one, and secondly, Greek and Roman history differs from all others in that it is classical. Thus the scholar who knows this history becomes a teacher. We are not here going into the question as to whether higher education ought to be historical or not; but we may examine the second and ask: in how far is it classic?
On this point there are many widespread prejudices. In the first place there is the prejudice expressed in the synonymous concept, "The study of the humanities": antiquity is classic because it is the school of the humane.
Secondly: "Antiquity is classic because it is enlightened – "
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It is the task of all education to change certain conscious actions and habits into more or less unconscious ones; and the history of mankind is in this sense its education. The philologist now practises unconsciously a number of such occupations and habits. It is my object to ascertain how his power, that is, his instinctive methods of work, is the result of activities which were formerly conscious, but which he has gradually come to feel as such no longer: but that consciousness consisted of prejudices. The present power of philologists is based upon these prejudices, for example the value attached to the ratio as in the cases of Bentley and Hermann. Prejudices are, as Lichtenberg says, the art impulses of men.
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