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

By Friedrich Nietzsche

Page 72

was then cultivated on a large scale as it germinated, grew
up and blossomed.


131.

THE PAINFUL CONSEQUENCES OF RELIGION.--However much we may think we
have weaned ourselves from religion, it has nevertheless not been done
so thoroughly as to deprive us of pleasure in encountering religious
sensations and moods in music, for instance; and if a philosophy shows
us the justification of metaphysical hopes and the deep peace of
soul to be thence acquired, and speaks, for instance, of the "whole,
certain gospel in the gaze of Raphael's Madonnas," we receive such
statements and expositions particularly warmly; here the philosopher
finds it easier to prove; that which he desires to give corresponds
to a heart that desires to receive. Hence it may be observed how the
less thoughtful free spirits really only take offence at the dogmas,
but are well acquainted with the charm of religious sensations; they
are sorry to lose hold of the latter for the sake of the former.
Scientific philosophy must be very careful not to smuggle in errors on
the ground of that need,--a need which has grown up and is consequently
temporary,--even logicians speak of "presentiments" of truth in
ethics and in art (for instance, of the suspicion that "the nature
of things is one"), which should be forbidden to them Between the
carefully established truths and such "presaged" things there remains
the unbridgable chasm that those are due to intellect and these to
requirement Hunger does not prove that food _exists_ to satisfy it, but
that it desires food. To "presage" does not mean the acknowledgment of
the existence of a thing in any one degree, but its possibility, in so
far as it is desired or feared; "presage" does not advance one step
into the land of certainty. We believe involuntarily that the portions
of a philosophy which are tinged with religion are better proved than
others; but actually it is the contrary, but we have the inward desire
that it _may_ be so, that that which makes blessed, therefore, may be
also the true. This desire misleads us to accept bad reasons for good
ones.


132.

OF THE CHRISTIAN NEED OF REDEMPTION.--With careful reflection it
must be possible to obtain an explanation free from mythology of
that process in the soul of a Christian which is called the need of
redemption, consequently a purely psychological explanation. Up to the
present, the psychological explanations of religious conditions and
processes have certainly been held in some disrepute, inasmuch as a
theology which called itself free carried on its unprofitable practice
in this domain; for here from the beginning (as the mind of its
founder,

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

Page 0
The Doctrine of the Order of Rank 2.
Page 17
The whole apparatus of knowledge is an abstracting and simplifying apparatus--not directed at knowledge, but at the _appropriation_ of things: "end" and "means" are as remote from the essence of this apparatus as "concepts" are.
Page 18
_Consciousness extends so far only as it is useful.
Page 23
_ 519.
Page 52
(2) It is also able to undermine, to dissect, to disappoint, and to weaken.
Page 88
.
Page 91
It is not the satisfaction of the will which is the cause of happiness (to this superficial theory I am more particularly opposed--this absurd psychological forgery in regard to the most simple things), but it is that the will is always striving to overcome that which stands in its way.
Page 111
Hatred of aristocracy always uses hatred of monarchy as a mask.
Page 119
perform one task is best attained,--but this is almost a definition of health.
Page 129
Perfection: the extraordinary expansion of this instinct's feeling of power, its riches, its necessary overflowing of all banks.
Page 131
.
Page 156
_ (A morbid precocity is often to be observed among rickety, scrofulitic, and tuberculous people.
Page 158
And, once more, old virtue and the whole superannuated world of ideals in general secures a gifted host of special-pleaders.
Page 178
_The means by which a strong species maintains itself_:-- It grants itself the right of exceptional actions, as a test of the power of self-control and of freedom.
Page 185
--We are always disguised: the higher a man's nature the more is he in need of remaining incognito.
Page 186
The individual case: how ironically we regard it when it has the bad taste to put on the airs of a rule! --We love that which is _naïf,_ and _naïf_ people, but as spectators and higher creatures; we think Faust is just as simple as his Margaret.
Page 196
History always enunciates new truths.
Page 208
The _danger of the Christian ideal_ resides in its valuations, in that which can dispense with concrete expression: my struggle against _latent Christianity_ (for instance, in music, in Socialism).
Page 212
.
Page 222
Nothing can prevent me from calculating backwards from this moment of time, and of saying: "I shall never reach the end"; just as I can calculate without end in a forward direction, from the same moment.