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

By Friedrich Nietzsche

Page 47

IN SPITE OF HIMSELF.--There was a man belonging to a party
who was too nervous and cowardly ever to contradict his comrades; they
made use of him for everything, they demanded everything from him,
because he was more afraid of the bad opinion of his companions than
of death itself; his was a miserable, feeble soul. They recognised
this, and on the ground of these qualities they made a hero of him, and
finally even a martyr. Although the coward inwardly always said No,
with his lips he always said Yes, even on the scaffold, when he was
about to die for the opinions of his party; for beside him stood one of
his old companions, who so tyrannised over him by word and look that
he really suffered death in the most respectable manner, and has ever
since been celebrated as a martyr and a great character.


I THE EVERY-DAY STANDARD.--One will seldom go wrong if one attributes
extreme actions to vanity, average ones to habit, and petty ones to


in connection with pleasure, as is the case with a man who has a
pleasure-seeking youth behind him, imagines that virtue must be
connected with absence of pleasure.--Whoever, on the contrary, has been
much plagued by his passions and vices, longs to find in virtue peace
and the soul's happiness. Hence it is possible for two virtuous persons
not to understand each other at all.


THE ASCETIC.--The ascetic makes a necessity of virtue.


sacrifice for the benefit of one's neighbour are generally honoured,
wherever they are manifested. Thereby we multiply the valuation of
things which are thus loved, or for which we sacrifice ourselves,
although perhaps they are not worth much in themselves. A brave army is
convinced of the cause for which it fights.


lacking in those natures which have no ambition. The ambitious manage
without it, with almost the same results. For this reason the sons of
unpretentious, unambitious families, when once they lose the moral
sense, generally degenerate very quickly into complete scamps.


VANITY ENRICHES.--How poor would be the human mind without vanity!
Thus, however, it resembles a well-stocked and constantly replenished
bazaar which attracts buyers of every kind. There they can find almost
everything, obtain almost everything, provided that they bring the
right sort of coin, namely admiration.


OLD AGE AND DEATH.--Apart from the commands of religion, the question
may well be asked, Why is it more worthy for an old man who feels his

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Text Comparison with The Antichrist

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upon the weak and ailing," and "a real liking for sincere, pious Christians," and "a tender love for the Founder of Christianity.
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Here, perhaps, there is an example of the eternal recurrence that Nietzsche was fond of mulling over in his blacker moods.
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What makes philosophy so garrulous is not the profundity of philosophers, but their lack of art; they are like physicians who sought to cure a slight hyperacidity by giving the patient a carload of burned oyster-shells to eat.
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My contention is that all the highest values of humanity have been emptied of this will--that the values of _decadence_, of _nihilism_, now prevail under the holiest names.
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To understand that fact thoroughly--this is almost enough, in the Orient, to _make_ one a sage.
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Psychologically, the Jews are a people gifted with the very strongest vitality, so much so that when they found themselves facing impossible conditions of life they chose voluntarily, and with a profound talent for self-preservation, the side of all those instincts which make for _decadence_--_not_ as if mastered by them, but as if detecting in them a power by which "the world" could be _defied_.
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A god who _demands_--in place of a god who helps, who gives counsel, who is at bottom merely a name for every happy inspiration of courage and self-reliance.
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" _Not_ by "repentance," _not_ by "prayer and forgiveness" is the way to God: _only the Gospel way_ leads to God--it is _itself_ "God!"--What the Gospels _abolished_ was the Judaism in the concepts of "sin," "forgiveness of sin," "faith," "salvation through faith"--the whole _ecclesiastical_ dogma of the Jews was denied by the "glad tidings.
Page 43
The "kingdom of heaven" is a state of the heart--not something to come "beyond the world" or "after death.
Page 44
This "bearer of glad tidings" died as he lived and _taught_--_not_ to "save mankind," but to show mankind how to live.
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Only then did the.
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--And from that time onward an.
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--The thing that sets us apart is not that we are unable to find God, either in history, or in nature, or behind nature--but that we regard what has been honoured as God, not as "divine," but as pitiable, as absurd, as injurious; not as a mere error, but as a _crime against life_.
Page 57
This priest-book _par excellence_ opens, as is fitting, with the great inner difficulty of the priest: _he_ faces only one great danger; _ergo_, "God" faces only one great danger.
Page 60
The proof by "pleasure" is a proof _of_ "pleasure"--nothing more; why in the world should it be assumed that _true_ judgments give more pleasure than false ones, and that, in conformity to some pre-established harmony, they necessarily bring agreeable feelings in their train?--The experience of all disciplined and profound minds teaches _the contrary_.
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In the very tone in which a martyr flings what he fancies to be true at the head of the world there appears so low a grade of intellectual honesty and such _insensibility_ to the problem of "truth," that it is never necessary to refute him.
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I call Christianity the one great curse, the one great intrinsic depravity, the one great instinct of revenge, for which no means are venomous enough, or secret, subterranean and _small_ enough,--I call it the one immortal blemish upon the human race.