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

By Friedrich Nietzsche

Page 64

inherited power of that
"metaphysical need," they developed doctrinal opinions which really
bore a great resemblance to the Jewish or Christian or Indian religious
views,--a resemblance, namely, such as children usually bear to their
mothers, only that in this case the fathers were not clear about that
motherhood, as happens sometimes,--but in their innocence romanced
about a family likeness between all religion and science. In reality,
between religions and real science there exists neither relationship
nor friendship, nor even enmity; they live on different planets. Every
philosophy which shows a religious comet's tail shining in the darkness
of its last prospects makes all the science it contains suspicious; all
this is presumably also religion, even though in the guise of science.
Moreover, if all nations were to agree about certain religious matters,
for instance the existence of a God (which, it may be remarked, is not
the case with regard to this point), this would only be an argument
_against_ those affirmed matters, for instance the existence of a God;
the _consensus gentium_ and _hominum_ in general can only take place in
case of a huge folly. On the other hand, there is no _consensus omnium
sapientium,_ with regard to any single thing, with that exception
mentioned in Goethe's lines:

"Alle die Weisesten aller der Zeiten
Lächeln und winken und stimmen mit ein:
Thöricht, auf Bess'rung der Thoren zu harren!
Kinder der Klugheit, o habet die Narren
Eben zum Narren auch, wie sich's gehört!"[2]

Spoken without verse and rhyme and applied to our case, the _consensus
sapientium_ consists in this: that the _consensus gentium_ counts as a
folly.


111.

THE ORIGIN OF THE RELIGIOUS CULT.--If we go back to the times in
which the religious life flourished to the greatest extent, we find a
fundamental conviction, which we now no longer share, and whereby the
doors leading to a religious life are closed to us once for all,--it
concerns Nature and intercourse with her. In those times people knew
nothing of natural laws; neither for earth nor for heaven is there a
"must"; a season, the sunshine, the rain may come or may not come. In
short, every idea of natural causality is lacking. When one rows, it
is not the rowing that moves the boat, but rowing is only a magical
ceremony by which one compels a _dæmon_ to move the boat. All maladies,
even death itself, are the result of magical influences. Illness
and death never happen naturally; the whole conception of "natural
sequence" is lacking,--it dawned first amongst

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Text Comparison with The Will to Power, Book III and IV An Attempted Transvaluation of all Values

Page 11
Our "outside world," as we conceive it every instant, is indissolubly bound up with the old error of cause: we interpret by means of the schematism of "the thing," etc.
Page 15
" _Number_ as perspective form.
Page 16
_ 496.
Page 30
It is by far the richer phenomenon, and allows of much more accurate observation.
Page 37
Against apparent "_necessity_":-- This is only an expression for the fact that a certain power is not also something else.
Page 46
.
Page 49
.
Page 66
.
Page 67
.
Page 82
What is _common_ to all: the ruling instincts _wish to be regarded_ as _the highest values in general,_ even as the _creative_ and _ruling powers.
Page 88
A state which accompanies an event and is already an effect of that event is deemed "sufficient cause" of the latter; the tense relationship of our feeling of power (pleasure as the feeling of power) and of an obstacle being overcome--are these things illusions? If we translate the notion "cause" back into the only sphere which is known to us, and out of which we have taken it, we cannot imagine _any change_ in which the will to power is.
Page 91
This is the case, for instance, in tickling, also in the sexual tickling which accompanies the coitus: here we see pain acting as the ingredient of happiness.
Page 96
.
Page 115
Every living organism gropes around as far as its power permits, and overcomes all that is weaker than itself: by this means it finds pleasure in its own existence.
Page 128
Sensations of space and time are altered; inordinate distances are traversed by the eye, and only then become visible; the extension of the vision over greater masses and expanses; the refinement of the organ which apprehends the smallest and most elusive things; divination, the power of understanding at the slightest hint, at the smallest suggestion; intelligent sensitiveness; _strength_ as a feeling of dominion in the muscles, as agility and love of movement, as dance, as levity and quick time; strength as the love of proving strength, as bravado, adventurousness, fearlessness, indifference in regard to life and death.
Page 153
That lies should be necessary to life is part and parcel of the terrible and questionable character of existence.
Page 183
There is such a thing as a noble and dangerous form of carelessness, which allows of profound conclusions and insight: the carelessness of the self-reliant and over-rich soul, which has never _troubled_ itself about friends, but which knows only hospitality and knows how to practise it; whose heart and house are open to all who will enter--beggar, cripple, or king.
Page 187
The fact that one sets one's life, one's health, and one's honour at stake, is the result of high spirits and of an overflowing and spendthrift will: it is not the result of philanthropy, but of the fact that every danger kindles our curiosity concerning the measure of our strength, and provokes our courage.
Page 193
But inasmuch as their effect has always been _overwhelming,_ their essential nature has been most thoroughly misunderstood, and interpreted as goodness.
Page 197
An educator never says what he himself thinks; but only that which he thinks it is good for those whom he is educating to hear upon any subject.