On the Future of our Educational Institutions – Homer and Classical Philology. Фридрих Вильгельм Ницше
Читать онлайн книгу.
I was just about to give an answer to the question of the future of our Educational Institutions in the same self-sufficient way, when it gradually dawned upon me that the "natural music," coming from the philosopher's bench had lost its original character and travelled to us in much more piercing and distinct tones than before. Suddenly I became aware that I was listening, that I was eavesdropping, and was passionately interested, with both ears keenly alive to every sound. I nudged my friend who was evidently somewhat tired, and I whispered: "Don't fall asleep! There is something for us to learn over there. It applies to us, even though it be not meant for us."
For instance, I heard the younger of the two men defending himself with great animation while the philosopher rebuked him with ever increasing vehemence. "You are unchanged," he cried to him, "unfortunately unchanged. It is quite incomprehensible to me how you can still be the same as you were seven years ago, when I saw you for the last time and left you with so much misgiving. I fear I must once again divest you, however reluctantly, of the skin of modern culture which you have donned meanwhile; – and what do I find beneath it? The same immutable 'intelligible' character forsooth, according to Kant; but unfortunately the same unchanged 'intellectual' character, too – which may also be a necessity, though not a comforting one. I ask myself to what purpose have I lived as a philosopher, if, possessed as you are of no mean intelligence and a genuine thirst for knowledge, all the years you have spent in my company have left no deeper impression upon you. At present you are behaving as if you had not even heard the cardinal principle of all culture, which I went to such pains to inculcate upon you during our former intimacy. Tell me, – what was that principle?"
"I remember," replied the scolded pupil, "you used to say no one would strive to attain to culture if he knew how incredibly small the number of really cultured people actually is, and can ever be. And even this number of really cultured people would not be possible if a prodigious multitude, from reasons opposed to their nature and only led on by an alluring delusion, did not devote themselves to education. It were therefore a mistake publicly to reveal the ridiculous disproportion between the number of really cultured people and the enormous magnitude of the educational apparatus. Here lies the whole secret of culture – namely, that an innumerable host of men struggle to achieve it and work hard to that end, ostensibly in their own interests, whereas at bottom it is only in order that it may be possible for the few to attain to it."
"That is the principle," said the philosopher, – "and yet you could so far forget yourself as to believe that you are one of the few? This thought has occurred to you – I can see. That, however, is the result of the worthless character of modern education. The rights of genius are being democratised in order that people may be relieved of the labour of acquiring culture, and their need of it. Every one wants if possible to recline in the shade of the tree planted by genius, and to escape the dreadful necessity of working for him, so that his procreation may be made possible. What? Are you too proud to be a teacher? Do you despise the thronging multitude of learners? Do you speak contemptuously of the teacher's calling? And, aping my mode of life, would you fain live in solitary seclusion, hostilely isolated from that multitude? Do you suppose that you can reach at one bound what I ultimately had to win for myself only after long and determined struggles, in order even to be able to live like a philosopher? And do you not fear that solitude will wreak its vengeance upon you? Just try living the life of a hermit of culture. One must be blessed with overflowing wealth in order to live for the good of all on one's own resources! Extraordinary youngsters! They felt it incumbent upon them to imitate what is precisely most difficult and most high, – what is possible only to the master, when they, above all, should know how difficult and dangerous this is, and how many excellent gifts may be ruined by attempting it!"
"I will conceal nothing from you, sir," the companion replied. "I have heard too much from your lips at odd times and have been too long in your company to be able to surrender myself entirely to our present system of education and instruction. I am too painfully conscious of the disastrous errors and abuses to which you used to call my attention – though I very well know that I am not strong enough to hope for any success were I to struggle ever so valiantly against them. I was overcome by a feeling of general discouragement; my recourse to solitude was the result neither of pride nor arrogance. I would fain describe to you what I take to be the nature of the educational questions now attracting such enormous and pressing attention. It seemed to me that I must recognise two main directions in the forces at work – two seemingly antagonistic tendencies, equally deleterious in their action, and ultimately combining to produce their results: a striving to achieve the greatest possible expansion of education on the one hand, and a tendency to minimise and weaken it on the other. The first-named would, for various reasons, spread learning among the greatest number of people; the second would compel education to renounce its highest, noblest and sublimest claims in order to subordinate itself to some other department of life – such as the service of the State.
"I believe I have already hinted at the quarter in which the cry for the greatest possible expansion of education is most loudly raised. This expansion belongs to the most beloved of the dogmas of modern political economy. As much knowledge and education as possible; therefore the greatest possible supply and demand – hence as much happiness as possible: – that is the formula. In this case utility is made the object and goal of education, – utility in the sense of gain – the greatest possible pecuniary gain. In the quarter now under consideration culture would be defined as that point of vantage which enables one to 'keep in the van of one's age,' from which one can see all the easiest and best roads to wealth, and with which one controls all the means of communication between men and nations. The purpose of education, according to this scheme, would be to rear the most 'current' men possible, – 'current' being used here in the sense in which it is applied to the coins of the realm. The greater the number of such men, the happier a nation will be; and this precisely is the purpose of our modern educational institutions: to help every one, as far as his nature will allow, to become 'current'; to develop him so that his particular degree of knowledge and science may yield him the greatest possible amount of happiness and pecuniary gain. Every one must be able to form some sort of estimate of himself; he must know how much he may reasonably expect from life. The 'bond between intelligence and property' which this point of view postulates has almost the force of a moral principle. In this quarter all culture is loathed which isolates, which sets goals beyond gold and gain, and which requires time: it is customary to dispose of such eccentric tendencies in education as systems of 'Higher Egotism,' or of 'Immoral Culture – Epicureanism.' According to the morality reigning here, the demands are quite different; what is required above all is 'rapid education,' so that a money-earning creature may be produced with all speed; there is even a desire to make this education so thorough that a creature may be reared that will be able to earn a great deal of money. Men are allowed only the precise amount of culture which is compatible with the interests of gain; but that amount, at least, is expected from them. In short: mankind has a necessary right to happiness on earth – that is why culture is necessary – but on that account alone!"
"I must just say something here," said the philosopher. "In the case of the view you have described so clearly, there arises the great and awful danger that at some time or other the great masses may overleap the middle classes and spring headlong into this earthly bliss. That is what is now called 'the social question.' It might seem to these masses that education for the greatest number of men was only a means to the earthly bliss of the few: the 'greatest possible expansion of education' so enfeebles education that it can no longer confer privileges or inspire respect. The most general form of culture is simply barbarism. But I do not wish to interrupt your discussion."
The companion continued: "There are yet other reasons, besides this beloved economical dogma, for the expansion of education that is being striven after so valiantly everywhere. In some countries the fear of religious oppression is so general, and the dread of its results so marked, that people in all classes of society long for culture and eagerly absorb those elements of it which are supposed to scatter the religious instincts. Elsewhere the State, in its turn, strives here and there for its own preservation, after the greatest possible expansion of education, because it always feels strong enough to bring the most determined emancipation, resulting from culture, under its yoke, and readily approves of everything which tends to extend culture, provided that it be of service to its officials or soldiers, but in the main