Human, All-Too-Human: A Book for Free Spirits, Part 1 Complete Works, Volume Six

By Friedrich Nietzsche

Page 113

to this.


225.

FREE-THINKER A RELATIVE TERM.--We call that man a free-thinker who
thinks otherwise than is expected of him in consideration of his
origin, surroundings, position, and office, or by reason of the
prevailing contemporary views. He is the exception, fettered minds are
the rule; these latter reproach him, saying that his free principles
either have their origin in a desire to be remarkable or else cause
free actions to inferred,--that is to say, actions which are not
compatible with fettered morality. Sometimes it is also said that
the cause of such and such free principles may be traced to mental
perversity and extravagance; but only malice speaks thus, nor does
it believe what it says, but wishes thereby to do an injury, for the
free-thinker; usually bears the proof of his greater goodness and
keenness of intellect written in his face so plainly that the fettered
spirits understand it well enough. But the two other derivations
of free-thought are honestly intended; as a matter of fact, many
free-thinkers are created in one or other of these ways. For this
reason, however, the tenets to which they attain in this manner might
be truer and more reliable than those of the fettered spirits. In the
knowledge of truth, what really matters is the _possession_ of it,
not the impulse under which it was sought, the way in which it was
found. If the free-thinkers are right then the fettered spirits are
wrong, and it is a matter of indifference whether the former have
reached truth through immorality or the latter hitherto retained hold
of untruths through morality. Moreover, it is not essential to the
free-thinker that he should hold more correct views, but that he should
have liberated himself from what was customary, be it successfully or
disastrously. As a rule, however, he will have truth, or at least the
spirit of truth-investigation, on his side; he demands reasons, the
others demand faith.


226.

THE ORIGIN OF FAITH.--The fettered spirit does not take up his position
from conviction, but from habit; he is a Christian, for instance, not
because he had a comprehension of different creeds and could take
his choice; he is an Englishman, not because he decided for England,
but he found Christianity and England ready-made and accepted them
without any reason, just as one who is born in a wine-country becomes
a wine-drinker. Later on, perhaps, as he was a Christian and an
Englishman, he discovered a few reasons in favour of his habit; these
reasons may be upset, but he is not therefore upset in his whole
position. For instance, let a fettered spirit be obliged

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Text Comparison with The Case Of Wagner, Nietzsche Contra Wagner, and Selected Aphorisms.

Page 6
" A good deal of instinctive choice, instinctive aversion, and instinctive suspicion are necessary here.
Page 10
ANTHONY M.
Page 12
"All that is good is easy, everything divine runs with light feet": this is the first principle of my aesthetics.
Page 16
Even Klopstock preached him a moral sermon; there was a time when Herder was fond of using the word "Priapus" when he spoke of Goethe.
Page 18
_He has made music sick.
Page 24
including that which has become so outside the theatre, is in bad taste and spoils taste.
Page 25
His consciousness of this attains to huge proportions, as does also his instinct to dispense entirely with higher law and _style_.
Page 28
These three propositions are the quintessence of Wagner's writings;--the rest is merely--"literature".
Page 29
No musician however thinks in this way.
Page 30
{~HORIZONTAL ELLIPSIS~} The movement that Wagner created has spread even to the land of knowledge: whole sciences pertaining to music are rising slowly, out of centuries of scholasticism.
Page 39
The Christian wishes _to be rid_ of himself.
Page 45
Revenge upon life itself--this is the most voluptuous form of intoxication for such indigent souls!{~HORIZONTAL ELLIPSIS~} Now Wagner responds quite as well as Schopenhauer to the twofold cravings of these people,--they both deny life, they both slander it but precisely on this account they are my antipodes.
Page 46
The _North-German Gazette_, for instance, or whoever expresses his sentiments in that paper, thinks that the.
Page 48
This, at least, ought to hold good of all well-constituted and good-spirited mortals, who are not in the least inclined to reckon their unstable equilibrium between angel and _petite bete_, without further ado, among the objections to existence, the more refined and more intelligent like Hafis and Goethe, even regarded it as an additional attraction.
Page 50
As I continued my journey alone, I trembled.
Page 54
{~HORIZONTAL ELLIPSIS~} We no longer believe that truth remains truth when it is _unveiled_,--we have lived enough to understand this.
Page 59
46.
Page 60
Just listen to the second act of the "Goetterdaemmerung," without the drama.
Page 62
I counsel everybody not to fight shy of such paths (Wagner and Schopenhauer).
Page 63
I confess my doubts on .