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

By Friedrich Nietzsche

Page 181

and labour actively for the amalgamation of nations; in
which efforts Germans may assist by virtue of their hereditary position
as _interpreters and intermediaries between nations._ By the way, the
great problem of the _Jews_ only exists within the national States,
inasmuch as their energy and higher intelligence, their intellectual
and volitional capital, accumulated from generation to generation in
tedious schools of suffering, must necessarily attain to universal
supremacy here to an extent provocative of envy and hatred; so that
the literary misconduct is becoming prevalent in almost all modern
nations --and all the more so as they again set up to be national--of
sacrificing the Jews as the scape-goats of all possible public
and private abuses. So soon as it is no longer a question of the
preservation or establishment of nations, but of the production and
training of a European mixed-race of the greatest possible strength,
the Jew is just as useful and desirable an ingredient as any other
national remnant. Every nation, every individual, has unpleasant and
even dangerous qualities,--it is cruel to require that the Jew should
be an exception. Those qualities may even be dangerous and frightful
in a special degree in his case; and perhaps the young Stock-Exchange
Jew is in general the most repulsive invention of the human species.
Nevertheless, in a general summing up, I should like to know how much
must be excused in a nation which, not without blame on the part of
all of us, has had the most mournful history of all nations, and to
which we owe the most loving of men (Christ), the most upright of sages
(Spinoza), the mightiest book, and the most effective moral law in the
world? Moreover, in the darkest times of the Middle Ages, when Asiatic
clouds had gathered darkly over Europe, it was Jewish free-thinkers,
scholars, and physicians who upheld the banner of enlightenment and of
intellectual independence under the severest personal sufferings, and
defended Europe against Asia; we owe it not least to their efforts that
a more natural, more reasonable, at all events un-mythical, explanation
of the world was finally able to get the upper hand once more, and
that the link of culture which now unites us with the enlightenment
of Greco-Roman antiquity has remained unbroken. If Christianity has
done everything to orientalise the Occident, Judaism has assisted
essentially in occidentalising it anew; which, in a certain sense, is
equivalent to making Europe's mission and history a _continuation of
that of Greece_.


476.

APPARENT SUPERIORITY OF THE MIDDLE AGES.--The Middle Ages present in
the Church an institution with an absolutely universal aim, involving
the whole of humanity,--an aim,

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Text Comparison with Human, All Too Human: A Book for Free Spirits

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HUMAN, ALL TOO HUMAN A BOOK FOR FREE SPIRITS BY FRIEDRICH NIETZSCHE TRANSLATED BY ALEXANDER HARVEY CHICAGO CHARLES H.
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The reverers of forms, indeed, with their standards of beauty and taste, may have good reason to laugh when the appreciation of little truths and the scientific spirit begin to prevail, but that will be only because their eyes are not yet opened to the charm of the utmost simplicity of form or because men though reared in the rightly appreciative spirit, will still not be fully permeated by it, so that they continue unwittingly imitating ancient forms (and that ill enough, as anybody does who no longer feels any interest in a thing).
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Any seriousness in symbolism is at present the indication of a deficient education.
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The latter aims, as art aims, at imparting to life and conduct the utmost depth and significance: in the former mere knowledge is sought and nothing else--whatever else be incidentally obtained.
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" Even this law, which is here called "primordial," is an evolution: it has yet to be shown how gradually this evolution takes place in lower organizations: how the dim, mole eyes of such organizations see, at first, nothing but a blank sameness: how later, when the various excitations of desire and aversion manifest themselves, various substances are gradually distinguished, but each with an attribute, that is, a special relationship to such an organization.
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--When Kant says "the intellect does not derive its laws from nature, but dictates them to her" he states the full truth as regards the _idea of nature_ which we form (nature = world, as notion, that is, as error) but which is merely the synthesis of a host of errors of the intellect.
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The vice of the judgment consists, first, in the way in which the subject matter comes under observation, that is, very incompletely; secondly in the way in which the total is summed up; and, thirdly, in the fact that each single item in the totality of the subject matter is itself the result of defective perception, and this from absolute necessity.
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In time, however, the.
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=--The notion of good and bad has a two-fold historical origin: namely, first, in the spirit of ruling races and castes.
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Let note be taken of children who cry and scream in order to be compassionated and who, therefore, await the moment when their condition will be observed; come into contact with the sick and the oppressed in spirit and try to ascertain if the wailing and sighing, the posturing and posing of misfortune do not have as end and aim the causing of pain to the beholder: the sympathy which each beholder manifests is a consolation to the weak and suffering only in as much as they are made to perceive that at least they have the power, notwithstanding all their weakness, to inflict pain.
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95 =Ethic of the Developed Individual.
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So, too, the sexual relations must be taken into account: they make every young woman interesting to every young man from the standpoint of pleasure, and conversely.
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At first these spots were quite extensive, inasmuch as stipulated areas could not be trod by the uninitiated, who, when near them, felt tremors and anxieties.
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Whence comes the conviction that one should not cause pain in.
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Then agreements can be entered into by means of which certain courses of conduct are mutually concluded, vows are made and authorities prescribed.
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But even this feeling has lost its keenest sting for the Christian does not believe in his individual degradation.
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=--Though one believe oneself absolutely weaned away from religion, the process has yet not been so thorough as to make impossible a feeling of joy at the presence of religious feelings and dispositions without intelligible content, as, for example, in music; and if a philosophy alleges to us the validity of metaphysical hopes, through the peace of soul therein attainable, and also speaks of "the whole true gospel in the look of Raphael's Madonna," we greet such declarations and innuendoes with a welcome smile.
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A man loves neither his father nor his mother nor his wife nor his child, but simply the feelings which they inspire.
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do many thinkers bring themselves to views which are far from likely to increase or improve their fame.
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It is always more difficult to assert one's personality without shrinking and without hesitation than to give it up altogether in the manner indicated, and it requires moreover more intellect and thought.