Top 61 Quotes & Sayings by Georg Brandes

I was always hearing that I was pale and thin and small.

A love for humanity came over me, and watered and fertilised the fields of my inner world which had been lying fallow, and this love of humanity vented itself in a vast compassion.

I was a town child, it is true, but that did not prevent me enjoying open-air life, with plants and animals.

It was jolly in the country. A cow and little pigs to play with and milk warm from the cow.

Birth was something that came quite unexpectedly, and afterwards there was one child more in the house.

My father, though, could run very much faster. It was impossible to compete with him on the grass. But it was astonishing how slow old people were. Some of them could not run up a hill and called it trying to climb stairs.

The person upon whom the schoolboys' attention centred was, of course, the Headmaster.

I did not know what it was to be happy for a whole day at a time, scarcely for an hour.

He who does not understand a joke, he does not understand Danish.

My first experiences of academic friendship made me smile in after years when I looked back on them. But my circle of acquaintances had gradually grown so large that it was only natural new friendships should grow out of it.

I was at home then in the world of figures, but not in that of values.

But when I was twelve years old I caught my first strong glimpse of one of the fundamental forces of existence, whose votary I was destined to be for life - namely, Beauty.

But my doubt would not be overcome. Kierkegaard had declared that it was only to the consciousness of sin that Christianity was not horror or madness. For me it was sometimes both.

I admired in others the strength that I lacked myself.

I was not afraid of what I did not like. To overcome dislike of a thing often satisfied one's feeling of honour.

Being gifted needs courage.

On the whole, the world was friendly. It chiefly depended on whether one were good or not.

Among the delights of Summer were picnics to the woods.

School is a foretaste of life.

When I was a little boy I did not, of course, trouble much about my appearance.

I became an ardent, but never a specially good, dancer.

The stream of time sweeps away errors, and leaves the truth for the inheritance of humanity.

The Danish glee: the national version of cheerfulness.

That a literature in our time is living is shown in that way that it debates problems.

Any feeling that I was enriching my mind from those surrounding me was unfortunately rare with me.

Just about this time, when in imagination I was so great a warrior, I had good use in real life for more strength, as I was no longer taken to school by the nurse, but instead had myself to protect my brother, two years my junior.

Poor is the power of the lead that becomes bullets compared to the power of the hot metal that becomes types.

The war imbued my tin soldiers with quite a new interest. It was impossible to have boxes enough of them.

I encountered among my comrades the most varied human traits, from frankness to reserve, from goodness, uprightness and kindness, to brutality and baseness.

I came into the world two months too soon, I was in such a hurry.

Six hours a day I lived under school discipline in active intercourse with people none of whom were known to those at home, and the other hours of the twenty-four I spent at home, or with relatives of the people at home, none of whom were known to anybody at school.

It gradually dawned upon me that there was no one more difficult to please than my mother.

I was not given to looking at life in a rosy light.

But I did not find any positive inspiration in my studies until I approached my nineteenth year.

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.

History, in [Nietzsche's] view, belongs to him who is fighting a great fight, and who needs examples, teachers and comforters, but cannot find them among his contemporaries. Without history the mountain chain of great men's great moments, which runs through millennia, could not stand clearly and vividly before me.

What [Nietzsche] calls slave morality is to him purely spite-morality; and this spite-morality gave new names to all ideals. Thus impotence, which offers no reprisal, became goodness; craven baseness became humility; submission to him who was feared became obedience; inability to assert one's self became reluctance to assert one's self, became forgiveness, love of one's enemies. Misery became a distinction

The appalling thing about war is that it kills all love of truth.

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

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.

Those [Christians] had left to love on earth were then: brothers and sisters in hatred, whom they called then: brothers and sisters in love.

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

We need only think of the number of talented men who sooner or later make their apologies and concessions to philistinism, so as to be permitted to exist.

The great man is not the child of his age but its step-child.

Instead of trying to educate the human race, they should imitate the pedagogues of the seventeenth and eighteenth centuries, who concentrated their efforts on the education of a single person.

Dostoevsky preaches the morality of the pariah, the morality of the slave.

Nietzsche says that as soon as he had read a single page of Schopenhauer, he knew he would read every page of him and pay heed to every word, even to the errors he might find. Every intellectual aspirant will be able to name men whom he has read in this way.

The loathing of mankind is a force that surprises and overwhelms one, fed by hundreds of springs concealed his subconsciousness. One only detects its presence after having long entertained it unawares.

Under the dominion of the priests our earth became the ascetic planet; a squalid den careering through space, peopled by discontented and arrogant creatures, who were disgusted with life, abhorred their globe as a vale of tears, and who in their envy and hatred of beauty and joy did themselves as much harm as possible.

[Nietzsche] attributes to himself an extremely vivid and sensitive instinct of cleanliness. At the first contact the filth lying at the base of another's nature is revealed to him. The unclean are therefore ill at ease hi his presence

It is useless to send armies against ideas.

The crowd will follow a leader who marches twenty paces ahead of them, but if he is a thousand paces ahead of them, they will neither see nor follow him.

Since fresh examples and proofs could always be found of the alleged relation between guilt and punishment: if you behave in such and such a way, it will go badly with you. Now, as it generally does go badly, the allegation was constantly confirmed; and thus popular morality, a pseudo- science on a level with popular medicine, continually gained ground.

Why you exist, says Nietzsche with Søren Kierkegaard, nobody in the world can tell you in advance; but since you do exist, try to give your existence a meaning by setting up for yourself as lofty and noble a goal as you can.

Nietzsche inveighs against every sort of historical optimism; but he energetically repudiates the ordinary pessimism, which is the result of degenerate or enfeebled instincts of decadence. He preaches with youthful enthusiasm the triumph of a tragic culture, introduced by an intrepid rising generation, in which the spirit of ancient Greece might be born again. He rejects the pessimism of Schopenhauer, for he already abhors all renunciation; but he seeks a pessimism of healthiness, one derived from strength, from exuberant power, and he believes he has found it in the Greeks.

It appears to Nietzsche that the modern age has produced for imitation three types of man ... First, Rousseau's man, the Titan who raises himself ... and in his need calls upon holy nature. Then Goethe's man ... a spectator of the world ... Third Schopenhauer's man ... voluntarily takes upon himself the pain of telling the truth.

The educator shall help the young to educate themselves in opposition to the age.

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.

Greatness has nothing to do with results or with success.

What is public opinion? It is private indolence.