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

By Friedrich Nietzsche

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Schleiermacher, gives us reason to suppose) the preservation
of the Christian religion and the continuance of Christian theology
was kept in view; a theology which was to find a new anchorage in
the psychological analyses of religious "facts," and above all a new
occupation. Unconcerned about such predecessors we hazard the following
interpretation of the phenomenon in question. Man is conscious of
certain actions which stand far down in the customary rank of actions;
he even discovers in himself a tendency towards similar actions, a
tendency which appears to him almost as unchangeable as his whole
nature. How willingly would he try himself in that other species of
actions which in the general valuation are recognised as the loftiest
and highest, how gladly would he feel himself to be full of the good
consciousness which should follow an unselfish mode of thought! But
unfortunately he stops short at this wish, and the discontent at not
being able to satisfy it is added to all the other discontents which
his lot in life or the consequences of those above-mentioned evil
actions have aroused in him; so that a deep ill-humour is the result,
with the search for a physician who could remove this and all its
causes. This condition would not be felt so bitterly if man would only
compare himself frankly with other men,--then he would have no reason
for being dissatisfied with himself to a particular extent, he would
only bear his share of the common burden of human dissatisfaction and
imperfection. But he compares himself with a being who is said to be
capable only of those actions which are called un-egoistic, and to
live in the perpetual consciousness of an unselfish mode of thought,
_i.e._ with God; it is because he gazes into this clear mirror that his
image appears to him so dark, so unusually warped. Then he is alarmed
by the thought of that same creature, in so far as it floats before his
imagination as a retributive justice; in all possible small and great
events he thinks he recognises its anger and menaces, that he even
feels its scourge-strokes as judge and executioner. Who will help him
in this danger, which, by the prospect of an immeasurable duration of
punishment, exceeds in horror all the other terrors of the idea?


Before we examine the further consequences of this mental state, let
us acknowledge that it is not through his "guilt" and "sin" that man
has got into this condition, but through a series of errors of reason;
that it was the fault of the mirror if his image appeared so

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

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at _a new order of rank.
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Every purely _moral_ valuation (as, for instance, the Buddhistic) _terminates in Nihilism_: Europe must expect the same thing! It is supposed that one can get along with a morality bereft of a religious background; but in this direction the road to Nihilism is opened.
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(There are two causes of _intoxication_: superabundant life, and a condition of morbid nutrition of the brain.
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The value of such a _crisis_ is that it _purifies,_ that it unites similar elements, and makes them mutually destructive, that it assigns common duties to men of opposite persuasions, and brings the weaker and more uncertain among them to the light, thus taking the first step towards a new _order of rank_ among forces from the standpoint of health: recognising commanders as commanders, subordinates as subordinates.
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If this is not an age of decay and of diminishing vitality, it is at least one of indiscriminate and arbitrary experimentalising--and it is probable that out of an excess of abortive experiments there has grown this general impression, as of decay: and perhaps decay itself.
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The most favourable obstacles and remedies of modernity: (1) Compulsory _military service_ with real wars in which all joking is laid aside.
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Even the Christian himself divides his personality into two parts, the one a mean and weak fiction which he calls man, and the other which he calls God (Deliverer and Saviour).
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The new interpretation of natural functions, which made them appear like _vices,_ had already gone before! 151.
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[Footnote 5: TRANSLATOR'S NOTE--Here is a broad distinction between Nietzsche and Herbert Spencer.
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It means that they should cease from differentiating themselves from others.
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It expresses a need which would fain have the organisation of the world correspond with our human well-being, and which directs the will as much as possible towards the accomplishment of that relationship.
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It is just as if he required a playground for his cowardice, his laziness, his feebleness, his sweetness, his submissiveness, where he recovers from his strong virile virtues.
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The struggle of the many against the strong, of the ordinary against the extraordinary, of the weak against the strong: meets with one of its finest interruptions in the fact that the rare, the refined, the more exacting, present themselves as the weak, and repudiate the coarser weapons of power.
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Finally, _Kant_ guilelessly sought to make this thinker's corruption scientific by means of his concept, "_practical reason_".
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