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Der Fall Wagner
Friedrich Wilhelm Nietzsche
(1888)

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Downloading books is available only for authorized users

The Case of Wagner O caso Wagner

Preface Prólogo
I am writing this to relieve my mind. It is not malice alone which makes me praise Bizet at the expense of Wagner in this essay. Amid a good deal of jesting I wish to make one point clear which does not admit of levity. To turn my back on Wagner was for me a piece of fate; to get to like anything else whatever afterwards was for me a triumph. Nobody, perhaps, had ever been more dangerously involved in Wagnerism, nobody had defended himself more obstinately against it, nobody had ever been so overjoyed at ridding himself of it. A long history!—Shall I give it a name?—If I were a moralist, who knows what I might not call it! Perhaps a piece of self-mastery.—But the philosopher does not like the moralist, neither does he like high-falutin' words....

What is the first and last thing that a philosopher demands of himself? To overcome his age in himself, to become "timeless." With what then does the philosopher have the greatest fight? With all that in him which makes him the child of his time. Very well then! I am just as much a child of my age as Wagner—i.e., I am a decadent. The only difference is that I recognised the fact,[Pg xxx] that I struggled against it. The philosopher in me struggled against it.

My greatest preoccupation hitherto has been the problem of decadence, and I had reasons for this. "Good and evil" form only a playful subdivision of this problem. If one has trained one's eye to detect the symptoms of decline, one also understands morality,—one understands what lies concealed beneath its holiest names and tables of values: e.g., impoverished life, the will to nonentity, great exhaustion. Morality denies life.... In order to undertake such a mission I was obliged to exercise self-discipline:—I had to side against all that was morbid in myself including Wagner, including Schopenhauer, including the whole of modern humanity.—A profound estrangement, coldness and soberness towards all that belongs to my age, all that was contemporary: and as the highest wish, Zarathustra's eye, an eye which surveys the whole phenomenon—mankind—from an enormous distance,—which look down upon it.—For such a goal—what sacrifice would not have been worth while? What "self-mastery"! What "self-denial"!

The greatest event of my life took the form of a recovery. Wagner belongs only to my diseases.

Not that I wish to appear ungrateful to this disease. If in this essay I support the proposition that Wagner is harmful, I none the less wish to point out unto whom, in spite of all, he is indispensable—to the philosopher. Anyone else may perhaps be able to get on without Wagner: but the philosopher is not free to pass him by. The philosopher must be the evil conscience of his age,—but to this end he must be possessed of its best knowledge. And what better guide, or more thoroughly efficient revealer of the soul, could be found for the labyrinth of the modern spirit than Wagner? Through Wagner modernity speaks her most intimate language: it conceals neither its good nor its evil; it has thrown off all shame. And, conversely, one has almost calculated the whole of the value of modernity once one is clear concerning what is good and evil in Wagner. I can perfectly well understand a musician of to-day who says: "I hate Wagner but I can endure no other music." But I should also understand a philosopher who said: "Wagner is modernity in concentrated form." There is no help for it, we must first be Wagnerites....

Vou me permitir um breve descanso. Não é pura malícia, se neste escrito faço o elogio de Bizet à custa de Wagner. Em meio a várias brincadeiras, apresento uma questão com que não se deve brincar. Voltar as costas a Wagner foi para mim um destino; gostar novamente de algo, uma vitória. Ninguém, talvez, cresceu tão perigosamente junto ao wagnerismo, ninguém lhe resistiu mais duramente, ninguém se alegrou tanto por livrar-se dele. Uma longa história! — Querem uma designação para ela? — Se eu fosse um moralista, quem sabe como a chamaria? Talvez superação de si. — Mas o filósofo não ama os moralistas... E também não ama as palavras bonitas...

Que exige um filósofo de si, em primeiro e em último lugar? Superar em si seu tempo, tornar-se “atemporal”. Logo, contra o que deve travar seu mais duro combate? Contra aquilo que o faz um filho de seu tempo. Muito bem! Tanto quanto Wagner, eu sou um filho desse tempo; quer dizer, um décadent: mas eu compreendi isso, e me defendi. O filósofo em mim se defendeu.

O que me ocupou mais profundamente foi o problema da décadence — para isso tive razões. “Bem e Mal” é apenas uma variante desse problema. Tendo uma vista treinada para os sinais de declínio, compreende-se também a moral — compreendemos o que se oculta sob os seus mais sagrados nomes e fórmulas de valor: a vida empobrecida, a vontade de fim, o grande cansaço. A moral nega a vida... Para uma tarefa assim, era-me necessária uma disciplina própria — tomar partido contra tudo doente em mim, incluindo Wagner, incluindo Schopenhauer, incluindo os modernos sentimentos de “humanidade”. — Um profundo alheamento, esfriamento, desalento face a tudo o que é temporal e temporâneo: e, como desejo maior, o olhar de Zaratustra, um olho que vê toda a realidade “homem” de uma tremenda distância — abaixo de si... Para um tal objetivo — que sacrifício não seria adequado? que “superação de si”? que “negação de si”?

Minha maior vivência foi uma cura. Wagner foi uma de minhas doenças.

Não que eu deseje me mostrar ingrato a essa doença. Se nestas páginas eu proclamo a tese de que Wagner é danoso, quero do mesmo modo proclamar a quem, não obstante, ele é indispensável — ao filósofo. Outros poderão passar sem Wagner; mas o filósofo não pode ignorá-lo. Ele tem de ser a má consciência do seu tempo — para isso, precisa ter a sua melhor ciência. Mas onde encontraria ele um guia mais experimentado no labirinto da alma moderna, um mais eloquente perito da alma? Através de Wagner, a modernidade fala sua linguagem mais íntima: não esconde seu bem nem seu mal, desaprendeu todo pudor. E, inversamente, teremos feito quase um balanço sobre o valor do moderno, se ganharmos clareza sobre o bem e o mal em Wagner. — Eu entendo perfeitamente, se hoje um músico diz: “Odeio Wagner, mas não suporto mais outra música”. Mas também compreenderia um filósofo que dissesse: “Wagner resume a modernidade. Não adianta, é preciso primeiro ser wagneriano...”.

well: You use well to say that something was done in a good way.
evil: Evil describes something or someone bad or cruel, not good.
ever: Ever means at any time.
concern: Concern is a feeling of worry.
none: None means not any of someone or something.
belong: If something belongs to you, you own it.
distance: The distance between two things is how far it is between them.
difference: A difference is a way that something is not like other things.
harm: Harm is hurt or problems caused to someone or something.
lay: To lay means to put or place in a horizontal or flat position.
against: To be against something is to be touching it or opposed to it.
perhaps: Perhaps is used when you say that something could happen.
throw: To throw something is to use your hand to make it go through the air.
either: Either is used with or to say there are two or more possibilities.
strange: When something is strange, it is not normal.
alone: If someone is alone, they are not with another person.
thin: If someone or something is thin, they are not fat.
demand: To demand something is to say strongly that you want it.
hole: A hole is an opening in something.
position: A position is the way something is placed.
raise: To raise something is to lift it up.
whole: Whole means all of something.
else: If you talk about something else, you talk about something different.
lone: If someone or something is lone, they are the only one of that kind.
toward: If you go toward something, you go closer to it.
goal: A goal is something you work toward.
lie: To lie is to say or write something untrue to deceive someone.
war: A war is a big fight between two groups of people.
worth: If something is worth an amount of money, it costs that amount.
appear: To appear is to seem.
event: An event is something that happens, especially something important.
exercise: To exercise is to run or play sports so that you can be healthy.
guide: A guide is someone who shows you where to go.
support: To support something is to like it and help it be successful.
involve: To involve means to be actively taking part in something.
range: A range is a number or a set of similar things.
neither: You use neither to connect two negative statements.
deal: A deal is an agreement that you have with another person.
value: If something has value, it is worth a lot of money.
list: A list is a record of information printed with an item on each line.
own: To own something means to have it. That thing belongs to you.
gain: If you gain something, you get more of it.
knowledge: Knowledge is information that you have about something.
master: A master is a person who is very good at something.

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Der Fall Wagner Friedrich Wilhelm Nietzsche (1888)

Downloading books is available only for authorized users
Downloading books is available only for authorized users
The Case of Wagner		O caso Wagner
Preface		Prólogo
I am writing this to relieve my mind. It is not malice alone which makes me praise Bizet at the expense of Wagner in this essay. Amid a good deal of jesting I wish to make one point clear which does not admit of levity. To turn my back on Wagner was for me a piece of fate; to get to like anything else whatever afterwards was for me a triumph. Nobody, perhaps, had ever been more dangerously involved in Wagnerism, nobody had defended himself more obstinately against it, nobody had ever been so overjoyed at ridding himself of it. A long history!—Shall I give it a name?—If I were a moralist, who knows what I might not call it! Perhaps a piece of self-mastery.—But the philosopher does not like the moralist, neither does he like high-falutin' words.... What is the first and last thing that a philosopher demands of himself? To overcome his age in himself, to become "timeless." With what then does the philosopher have the greatest fight? With all that in him which makes him the child of his time. Very well then! I am just as much a child of my age as Wagner—i.e., I am a decadent. The only difference is that I recognised the fact,[Pg xxx] that I struggled against it. The philosopher in me struggled against it. My greatest preoccupation hitherto has been the problem of decadence, and I had reasons for this. "Good and evil" form only a playful subdivision of this problem. If one has trained one's eye to detect the symptoms of decline, one also understands morality,—one understands what lies concealed beneath its holiest names and tables of values: e.g., impoverished life, the will to nonentity, great exhaustion. Morality denies life.... In order to undertake such a mission I was obliged to exercise self-discipline:—I had to side against all that was morbid in myself including Wagner, including Schopenhauer, including the whole of modern humanity.—A profound estrangement, coldness and soberness towards all that belongs to my age, all that was contemporary: and as the highest wish, Zarathustra's eye, an eye which surveys the whole phenomenon—mankind—from an enormous distance,—which look down upon it.—For such a goal—what sacrifice would not have been worth while? What "self-mastery"! What "self-denial"! The greatest event of my life took the form of a recovery. Wagner belongs only to my diseases. Not that I wish to appear ungrateful to this disease. If in this essay I support the proposition that Wagner is harmful, I none the less wish to point out unto whom, in spite of all, he is indispensable—to the philosopher. Anyone else may perhaps be able to get on without Wagner: but the philosopher is not free to pass him by. The philosopher must be the evil conscience of his age,—but to this end he must be possessed of its best knowledge. And what better guide, or more thoroughly efficient revealer of the soul, could be found for the labyrinth of the modern spirit than Wagner? Through Wagner modernity speaks her most intimate language: it conceals neither its good nor its evil; it has thrown off all shame. And, conversely, one has almost calculated the whole of the value of modernity once one is clear concerning what is good and evil in Wagner. I can perfectly well understand a musician of to-day who says: "I hate Wagner but I can endure no other music." But I should also understand a philosopher who said: "Wagner is modernity in concentrated form." There is no help for it, we must first be Wagnerites....		Vou me permitir um breve descanso. Não é pura malícia, se neste escrito faço o elogio de Bizet à custa de Wagner. Em meio a várias brincadeiras, apresento uma questão com que não se deve brincar. Voltar as costas a Wagner foi para mim um destino; gostar novamente de algo, uma vitória. Ninguém, talvez, cresceu tão perigosamente junto ao wagnerismo, ninguém lhe resistiu mais duramente, ninguém se alegrou tanto por livrar-se dele. Uma longa história! — Querem uma designação para ela? — Se eu fosse um moralista, quem sabe como a chamaria? Talvez superação de si. — Mas o filósofo não ama os moralistas... E também não ama as palavras bonitas... Que exige um filósofo de si, em primeiro e em último lugar? Superar em si seu tempo, tornar-se “atemporal”. Logo, contra o que deve travar seu mais duro combate? Contra aquilo que o faz um filho de seu tempo. Muito bem! Tanto quanto Wagner, eu sou um filho desse tempo; quer dizer, um décadent: mas eu compreendi isso, e me defendi. O filósofo em mim se defendeu. O que me ocupou mais profundamente foi o problema da décadence — para isso tive razões. “Bem e Mal” é apenas uma variante desse problema. Tendo uma vista treinada para os sinais de declínio, compreende-se também a moral — compreendemos o que se oculta sob os seus mais sagrados nomes e fórmulas de valor: a vida empobrecida, a vontade de fim, o grande cansaço. A moral nega a vida... Para uma tarefa assim, era-me necessária uma disciplina própria — tomar partido contra tudo doente em mim, incluindo Wagner, incluindo Schopenhauer, incluindo os modernos sentimentos de “humanidade”. — Um profundo alheamento, esfriamento, desalento face a tudo o que é temporal e temporâneo: e, como desejo maior, o olhar de Zaratustra, um olho que vê toda a realidade “homem” de uma tremenda distância — abaixo de si... Para um tal objetivo — que sacrifício não seria adequado? que “superação de si”? que “negação de si”? Minha maior vivência foi uma cura. Wagner foi uma de minhas doenças. Não que eu deseje me mostrar ingrato a essa doença. Se nestas páginas eu proclamo a tese de que Wagner é danoso, quero do mesmo modo proclamar a quem, não obstante, ele é indispensável — ao filósofo. Outros poderão passar sem Wagner; mas o filósofo não pode ignorá-lo. Ele tem de ser a má consciência do seu tempo — para isso, precisa ter a sua melhor ciência. Mas onde encontraria ele um guia mais experimentado no labirinto da alma moderna, um mais eloquente perito da alma? Através de Wagner, a modernidade fala sua linguagem mais íntima: não esconde seu bem nem seu mal, desaprendeu todo pudor. E, inversamente, teremos feito quase um balanço sobre o valor do moderno, se ganharmos clareza sobre o bem e o mal em Wagner. — Eu entendo perfeitamente, se hoje um músico diz: “Odeio Wagner, mas não suporto mais outra música”. Mas também compreenderia um filósofo que dissesse: “Wagner resume a modernidade. Não adianta, é preciso primeiro ser wagneriano...”.
well: You use well to say that something was done in a good way. evil: Evil describes something or someone bad or cruel, not good. ever: Ever means at any time. concern: Concern is a feeling of worry. none: None means not any of someone or something. belong: If something belongs to you, you own it. distance: The distance between two things is how far it is between them. difference: A difference is a way that something is not like other things. harm: Harm is hurt or problems caused to someone or something. lay: To lay means to put or place in a horizontal or flat position. against: To be against something is to be touching it or opposed to it. perhaps: Perhaps is used when you say that something could happen. throw: To throw something is to use your hand to make it go through the air. either: Either is used with or to say there are two or more possibilities. strange: When something is strange, it is not normal. alone: If someone is alone, they are not with another person. thin: If someone or something is thin, they are not fat. demand: To demand something is to say strongly that you want it. hole: A hole is an opening in something. position: A position is the way something is placed. raise: To raise something is to lift it up. whole: Whole means all of something. else: If you talk about something else, you talk about something different. lone: If someone or something is lone, they are the only one of that kind. toward: If you go toward something, you go closer to it. goal: A goal is something you work toward. lie: To lie is to say or write something untrue to deceive someone. war: A war is a big fight between two groups of people. worth: If something is worth an amount of money, it costs that amount. appear: To appear is to seem. event: An event is something that happens, especially something important. exercise: To exercise is to run or play sports so that you can be healthy. guide: A guide is someone who shows you where to go. support: To support something is to like it and help it be successful. involve: To involve means to be actively taking part in something. range: A range is a number or a set of similar things. neither: You use neither to connect two negative statements. deal: A deal is an agreement that you have with another person. value: If something has value, it is worth a lot of money. list: A list is a record of information printed with an item on each line. own: To own something means to have it. That thing belongs to you. gain: If you gain something, you get more of it. knowledge: Knowledge is information that you have about something. master: A master is a person who is very good at something.

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