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

By Friedrich Nietzsche

Page 176

(a conception in which divine and human modes of government usually
coalesce); thus internal civil peace and continuity of development
will be preserved. The power, which lies in the unity of popular
feeling, in the existence of the same opinions and aims for all, is
protected and confirmed by religion,--the rare cases excepted in
which a priesthood cannot agree with the State about the price, and
therefore comes into conflict with it. As a rule the State will know
how to win over the priests, because it needs their most private and
secret system for educating souls, and knows how to value servants who
apparently, and outwardly, represent quite other interests. Even at
present no power can become "legitimate" without the assistance of the
priests; a fact which Napoleon understood. Thus, absolutely paternal
government and the careful preservation of religion necessarily go
hand-in-hand. In this connection it must be taken for granted that
the rulers and governing classes are enlightened concerning the
advantages which religion affords, and consequently feel themselves
to a certain extent superior to it, inasmuch as they use it as a
means; thus freedom of spirit has its origin here. But how will it be
when the totally different interpretation of the idea of Government,
such as is taught in _democratic_ States, begins to prevail? When
one sees in it nothing but the instrument of the popular will, no
"upper" in contrast to an "under," but merely a function of the sole
sovereign, the people? Here also only the same attitude which the
people assume towards religion can be assumed by the Government;
every diffusion of enlightenment will have to find an echo even in
the representatives, and the utilising and exploiting of religious
impulses and consolations for State purposes will not be so easy
(unless powerful party leaders occasionally exercise an influence
resembling that of enlightened despotism). When, however, the State
is not permitted to derive any further advantage from religion, or
when people think far too variously on religious matters to allow the
State to adopt a consistent and uniform procedure with respect to them,
the way out of the difficulty will necessarily present itself, namely
to treat religion as a private affair and leave it to the conscience
and custom of each single individual. The first result of all is that
religious feeling seems to be strengthened, inasmuch as hidden and
suppressed impulses thereof, which the State had unintentionally or
intentionally stifled, now break forth and rush to extremes; later
on, however, it is found that religion is over-grown with sects, and
that an abundance of dragon's teeth were sown as soon as

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Text Comparison with The Dawn of Day

Page 8
" Yet, being men of _this_ conscience, we feel that we are related to that German uprightness and piety which dates back thousands of years, although we immoralists and atheists may be the late and uncertain offspring of these virtues--yea, we even consider ourselves, in a certain respect, as their heirs, the executors of their inmost will: a pessimistic will, as I have already pointed out, which is not afraid to deny itself, because it denies itself with _joy_! In us is consummated, if you desire a formula--_the autosuppression of morals_.
Page 20
These precepts, indeed, are based upon hypotheses of but little scientific value, the proof or refutation of which by means of results is impossible:--but in former ages, when all science was crude and primitive, and when a matter was _taken for granted_ on the smallest evidence, then the worth or worthlessness of a moral recipe was determined as we now determine any other precept: by reference to the results.
Page 40
--The whole world still believes in the literary career of the "Holy Ghost," or is still influenced by the effects of this belief: when we look into our Bibles we do so for the purpose of "edifying ourselves," to find a few words of comfort for our misery, be it great or small--in short, we read ourselves into it and out of it.
Page 42
God could not have decided upon the death of Christ had it been possible to fulfil the Law without it; henceforth, not only are all sins expiated, but sin itself is abolished; henceforth the Law is dead; henceforth "the flesh" in which it dwelt is dead--or at all events dying, gradually wasting away.
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Page 47
--The whole world raises a shout of horror at the present day if one man presumes to torture the body of another: the indignation against such a being bursts forth almost spontaneously.
Page 48
Or the dark walls of the room in which the man is sleeping are suddenly lighted up, and there, amidst a yellow flame, he perceives instruments of torture and a motley horde of snakes and devils.
Page 49
--If, according to the arguments of Pascal and Christianity, our ego is always hateful, how can we permit and suppose other people, whether God or men, to love it? It would be contrary to all good principles to let ourselves be loved when we know very well that we deserve nothing but hatred--not to speak of other repugnant feelings.
Page 76
The thirsty man is without water, but the creations of his imagination continually bring the image of water to his sight, as if nothing could be more easily procured.
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of that period of our lives when we had mathematics and physics forced down our throats, instead of being first of all made acquainted with the despair of ignorance, instead of having our little daily life, our activities, and everything occurring in our houses, our workshops, in the sky, and in nature, split up into thousands of problems, painful, humiliating and irritating problems--and thus having our curiosity made acquainted with the fact that we first of all require a mathematical and mechanical knowledge before we can be allowed to rejoice in the absolute logic of this knowledge! If we had only been imbued with reverence for those branches of science, if we had only been made to tremble with emotion--were it only for once--at the struggles, the defeats, and the renewed combats of those great men, of the martyrdom which is the history of pure science! But, on the contrary, we were allowed to develop a certain contempt for those sciences in favour of historical training, formal education(4) and "classicism.
Page 118
As the aristocrat is able to preserve the appearance of being possessed of a superior physical force which never leaves him, he likewise wishes by his aspect of constant serenity and civility of disposition, even in the most trying circumstances, to convey the impression that his mind and soul are equal to all dangers and surprises.
Page 119
All this must be done with the greatest tact! The criminal must, above all, remain anonymous or adopt an assumed name, changing his place of residence frequently, so that his reputation and future life may suffer as little as possible.
Page 126
--A German is capable of great things, but he is unlikely to accomplish them, for he obeys whenever he can, as suits a naturally lazy intellect.
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--It is disgusting to observe with what cruelty every one charges his two or three private virtues to the account of others who may perhaps not possess them, and whom he torments and worries with them.
Page 199
--Michelangelo considered Raphael's genius as having been acquired by study, and upon his own as a natural gift: learning as opposed to talent; though this is mere pedantry, with all due respect to the great pedant himself.
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