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

By Friedrich Nietzsche

Page 16

the dreamer is
always so mistaken, while the same mind when awake is accustomed to be
so temperate, careful, and sceptical with regard to its hypotheses?
so that the first random hypothesis for the explanation of a feeling
suffices for him to believe immediately in its truth? (For in dreaming
we believe in the dream as if it were a reality, _i.e._ we think our
hypothesis completely proved.) I hold, that as man now still reasons in
dreams, so men reasoned also _when awake_ through thousands of years;
the first _causa_ which occurred to the mind to explain anything that
required an explanation, was sufficient and stood for truth. (Thus,
according to travellers' tales, savages still do to this very day.)
This ancient element in human nature still manifests itself in our
dreams, for it is the foundation upon which the higher reason has
developed and still develops in every individual; the dream carries
us back into remote conditions of human culture, and provides a ready
means of understanding them better. Dream-thinking is now so easy to
us because during immense periods of human development we have been
so well drilled in this form of fantastic and cheap explanation,
by means of the first agreeable notions. In so far, dreaming is a
recreation for the brain, which by day has to satisfy the stern
demands of thought, as they are laid down by the higher culture. We
can at once discern an allied process even in our awakened state, as
the door and ante-room of the dream. If we shut our eyes, the brain
produces a number of impressions of light and colour, probably as a
kind of after-play and echo of all those effects of light which crowd
in upon it by day. Now, however, the understanding, together with
the imagination, instantly works up this play of colour, shapeless
in itself, into definite figures, forms, landscapes, and animated
groups. The actual accompanying process thereby is again a kind of
conclusion from the effect to the cause: since the mind asks, "Whence
come these impressions of light and colour?" it supposes those figures
and forms as causes; it takes them for the origin of those colours and
lights, because in the daytime, with open eyes, it is accustomed to
find a producing cause for every colour, every effect of light. Here,
therefore, the imagination constantly places pictures before the mind,
since it supports itself on the visual impressions of the day in their
production, and the dream-imagination does just the same thing,--that
is, the supposed cause is deduced from the effect and represented after
the effect; all this

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But lately sprung from the mob it now preys upon, it yet shows some of the habits of mind of that mob: it is blatant, stupid, ignorant, lacking in all delicate instinct and governmental finesse.
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It is necessary to say just _whom_ we regard as our antagonists: theologians and all who have any theological blood in their veins--this is our whole philosophy.
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The divinity of this _decadence_, shorn of its masculine virtues and passions, is converted perforce into a god of the physiologically degraded, of the weak.
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--How can we be so tolerant of the naivete of Christian theologians as to join in their doctrine that the evolution of the concept of god from "the god of Israel," the god of a people, to the Christian god, the essence of all goodness, is to be described as _progress_?--But even Renan does this.
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_Not_ faith, but acts; above all, an _avoidance_ of acts, a different _state of being_.
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In the world of ideas of the Christian there is nothing that so much as touches reality: on the contrary, one recognizes an instinctive _hatred_ of reality as the motive power, the only motive power at the bottom of Christianity.
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[21] What does he do? He creates man--man is entertaining.
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Men of convictions are prisoners.
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