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

By Friedrich Nietzsche

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formed out of it; and thirdly, in the fact that every
separate element of the material is again the result of vitiated
recognition, and this, too, of necessity. For instance, no experience
of an individual, however near he may stand to us, can be perfect, so
that we could have a logical right to make a complete estimate of him;
all estimates are rash, and must be so. Finally, the standard by which
we measure, our nature, is not of unalterable dimensions,--we have
moods and vacillations, and yet we should have to recognise ourselves
as a fixed standard in order to estimate correctly the relation of any
thing whatever to ourselves. From this it will, perhaps, follow that
we should make no judgments at all; if one could only live without
making estimations, without having likes and dislikes! For all dislike
is connected with an estimation, as well as all inclination. An
impulse towards or away from anything without a feeling that something
advantageous is desired, something injurious avoided, an impulse
without any kind of conscious valuation of the worth of the aim does
not exist in man. We are from the beginning illogical, and therefore
unjust beings, _and can recognise this_; it is one of the greatest and
most inexplicable discords of existence.


ERROR ABOUT LIFE NECESSARY FOR LIFE.--Every belief in the value and
worthiness of life is based on vitiated thought; it is only possible
through the fact that sympathy for the general life and suffering of
mankind is very weakly developed in the individual. Even the rarer
people who think outside themselves do not contemplate this general
life, but only a limited part of it. If one understands how to direct
one's attention chiefly to the exceptions,--I mean to the highly gifted
and the rich souls,--if one regards the production of these as the aim
of the whole world-development and rejoices in its operation, then
one may believe in the value of life, because one thereby _overlooks_
the other men--one consequently thinks fallaciously. So too, when
one directs one's attention to all mankind, but only considers _one_
species of impulses in them, the less egoistical ones, and excuses
them with regard to the other instincts, one may then again entertain
hopes of mankind in general and believe so far in the value of life,
consequently in this case also through fallaciousness of thought. Let
one, however, behave in this or that manner: with such behaviour one
is an _exception_ amongst men. Now, most people bear life without any
considerable grumbling, and consequently _believe_ in the value of
existence, but precisely because each one is solely

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Text Comparison with The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

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" 1.
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heart that just the converse metaphor should apply, and that these analysts with their psychological microscopes should be, at bottom, brave, proud, and magnanimous animals who know how to bridle both their hearts and their smarts, and have specifically trained themselves to sacrifice what is desirable to what is true, any truth in fact, even the simple, bitter, ugly, repulsive, unchristian, and immoral truths--for there are truths of that description.
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Virchow still connects, those traces of an essentially dark-haired population which are to be seen on the more elaborate ethnographical maps of Germany with any Celtic ancestry or with any admixture of Celtic blood: in this context it is rather the _pre-Aryan_ population of Germany which surges up to these districts.
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In sacerdotal societies _every_ element is on a more dangerous scale, not merely cures and remedies, but also pride, revenge, cunning, exaltation, love, ambition, virtue, morbidity:--further, it can fairly be stated that it is on the soil of this _essentially dangerous_ form of human society, the sacerdotal form, that man really becomes for the first time an _interesting animal_, that it is in this form that the soul of man has in a higher sense attained _depths_ and become _evil_--and those are the two fundamental forms of the superiority which up to the present man has exhibited over every other animal.
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"I see nothing, I hear the more.
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it seems to me, made a crass mistake when with awe-inspiring ingenuity he placed that inscription over the gate of his hell, "Me too made eternal love": at any rate the following inscription would have a much better right to stand over the gate of the Christian Paradise and its "eternal blessedness"--"Me too made eternal hate"--granted of course that a truth may rightly stand over the gate to a lie! For what is the blessedness of that Paradise? Possibly we could quickly surmise it; but it is better that it should be explicitly attested by an authority who in such matters is not to be disparaged, Thomas of Aquinas, the great teacher and saint.
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On the road to angelhood (not to use in this context a harder word) man has developed that dyspeptic stomach and coated tongue, which have made not only the joy and innocence of the animal repulsive to him, but also life itself:--so that sometimes he stands with stopped nostrils before his own self, and, like Pope Innocent the Third, makes a black list of his own horrors ("unclean generation, loathsome nutrition when in the maternal body, badness of the matter out of which man develops, awful stench, secretion of saliva, urine, and excrement").
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" But this theory is even, from the point of view of the present, a violation of reality and psychology: and how much more so is the case when we have to deal with the longest period of man's history, his primitive history! Genuine remorse is certainly extremely rare among wrong-doers and the victims of punishment; prisons and houses of correction are not _the_ soil on.
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It is primarily involved in this hypothesis of the origin of the bad conscience, that that alteration was no gradual and no voluntary alteration, and that it did not manifest itself as an organic adaptation to new conditions, but as a break, a jump, a necessity, an inevitable fate, against which there was no resistance and never a spark of resentment.
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Conceive this crude kind of logic carried to its climax: it follows that the ancestors of the _most powerful_ races must, through the growing fear that they exercise on the imaginations, grow themselves into monstrous dimensions, and become relegated to the gloom of a divine mystery that transcends imagination--the ancestor becomes at last necessarily transfigured into a _god_.
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and "angel," as being on the face of it one of the principles opposed to existence--the most subtle and brilliant spirits, such as Goethe, such as Hafiz,> have even seen in this a _further_ charm of life.
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And not only of his art; of his life as well.
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But their intellect did effect all this, simply because it was the _dominant_ instinct, which carried through its orders in the case of all the other instincts.
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But that which Heracleitus shunned is still just what we too avoid nowadays: the noise and democratic babble of the Ephesians, their politics, their news from the "empire" (I mean, of course, Persia), their market-trade in "the things of to-day "--for there is one thing from which we philosophers especially need a rest--from the things of "to-day.
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to wait (to be "ephectic"), his tendency to analyse, search, explore, dare, his tendency to compare and to equalise, his will to be neutral and objective, his will for everything which is "_sine ira et studio_":--has it yet been realised that for quite a lengthy period these tendencies went counter to the first claims of morality and conscience? (To say nothing at all of _Reason_, which even Luther chose to call _Frau Klüglin_,[2] the sly whore.
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In that ideal the ascetic priest finds not only his faith, but also his will, his power, his interest.
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The fact that they remained _true_ on this point is perhaps to be regarded as the best specimen of realism in the three great religions, absolutely soaked as they are with morality, with this one exception.
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) _What_, I put the question with all strictness, has really _triumphed_ over the Christian God? The answer stands in my _Joyful Wisdom_, Aph.
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" The true German Mephistopheles is much more dangerous, bold, wicked, and cunning, and consequently more open-hearted: remember the nature of Frederick the Great, or of that much greater Frederick, the Hohenstaufen, Frederick II.