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

By Friedrich Nietzsche

Page 76

and the prologue to redemption, is
actually self-forgiveness, self-redemption.


Therefore: A certain false psychology, a certain kind of imaginative
interpretation of motives and experiences, is the necessary preliminary
for one to become a Christian and to feel the need of redemption. When
this error of reason and imagination is recognised, one ceases to be a


OF CHRISTIAN ASCETICISM AND HOLINESS.--As greatly as isolated thinkers
have endeavoured to depict as a miracle the rare manifestations of
morality, which are generally called asceticism and holiness, miracles
which it would be almost an outrage and sacrilege to explain by the
light of common sense, as strong also is the inclination towards
this outrage. A mighty impulse of nature has at all times led to a
protest against those manifestations; science, in so far as it is
an imitation of nature, at least allows itself to rise against the
supposed inexplicableness and unapproachableness of these objections.
So far it has certainly not succeeded: those appearances are still
unexplained, to the great joy of the above-mentioned worshippers of the
morally marvellous. For, speaking generally, the unexplained _must_
be absolutely inexplicable, the inexplicable absolutely unnatural,
supernatural, wonderful,--thus runs the demand in the souls of all
religious and metaphysical people (also of artists, if they should
happen to be thinkers at the same time); whilst the scientist sees
in this demand the "evil principle" in itself. The general, first
probability upon which one lights in the contemplation of holiness
and asceticism is this, that their nature is a _complicated_ one,
for almost everywhere, within the physical world as well as in the
moral, the apparently marvellous has been successfully traced back to
the complicated, the many-conditioned. Let us venture, therefore, to
isolate separate impulses from the soul of saints and ascetics, and
finally to imagine them as intergrown.


There is a _defiance of self,_ to the sublimest manifestation of which
belong many forms of asceticism. Certain individuals have such great
need of exercising their power and love of ruling that, in default of
other objects, or because they have never succeeded otherwise, they
finally ex-cogitate the idea of tyrannising over certain parts of their
own nature, portions or degrees of themselves. Thus many a thinker
confesses to views which evidently do not serve either to increase
or improve his reputation; many a one deliberately calls down the
scorn of others when by keeping silence he could easily have remained
respected; others contradict former opinions and do not hesitate to
be called inconsistent--on the contrary, they strive after this, and
behave like reckless riders who like a horse best when it has grown
wild, unmanageable, and covered with sweat. Thus

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Text Comparison with Thoughts Out of Season, Part II

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[Illustration] The Complete Works of Friedrich Nietzsche The First Complete and Authorised English Translation Edited by Dr Oscar Levy Volume Five T.
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of the modern man be brought to the light, and art and religion come as true helpers in the place of that sad hypocrisy of convention and masquerade, to plant a common culture which will answer to real necessities, and not teach, as the present "liberal education" teaches, to tell lies about these needs, and thus become a walking lie one's self.
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So man veils and subdues the past, and expresses his impulse to art--but not his impulse to truth or justice.
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But this requires above all a great artistic faculty, a creative vision from a height, the loving study of the data of experience, the free elaborating of a given type,--objectivity in fact, though this time as a positive quality.
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Any one whom it does not fully enlighten about "becoming," who is not swept and garnished throughout by it, is ready to become a monument of the past himself.
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And I fervently believe he is right.
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" Giving life to such words did not prove the death of the word-makers; in a certain sense they are living still.
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Look through the literature of higher education in school and college for the last ten years, and you will be astonished--and pained--to find how much alike all the proposals of reform have been; in spite of all the hesitations and violent controversies surrounding them.
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of us: he must organise the chaos in himself by "thinking himself back" to his true needs.
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One must take a rather impudent and reckless way with the riddle; especially as the key is apt to be lost, however things turn out.
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It comes to this, that our schools and professors simply turn aside from any moral instruction or content themselves with formulæ; virtue is a word and nothing more, on both sides, an old-fashioned word that they laugh at--and it is worse when they do not laugh, for then they are hypocrites.
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Schopenhauer never poses: he writes for himself, and no one likes to be deceived--least of all a philosopher who has set this up as his law: "deceive nobody, not even thyself," neither with the "white lies" of all social intercourse, which writers almost unconsciously imitate, still less with the more conscious deceits of the platform, and the artificial methods of rhetoric.
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We have nothing yet of this "breathing testimony" in German philosophical life; the spirit has, apparently, long completed its emancipation, while the flesh has hardly begun; yet it is foolish to think that the spirit can be really free and independent when this victory over limitation--which is ultimately a formative limiting of one's self--is not embodied anew in every look and movement.
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How does the philosopher of our time regard culture? Quite differently, I assure you, from the professors who are so content with their new state.
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For a century we have been ready for a world-shaking convulsion; and though we have lately been trying to set the conservative strength of the so-called national state against the great modern tendency to volcanic destructiveness, it will only be, for a long time yet, an aggravation of the universal unrest that hangs over us.
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His prayers do not reach her; so deeply sunk is he in the Chaos of the unnatural.
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I can think of no harder lot than the wild beast's; he is driven to the forest by the fierce pang of hunger, that seldom leaves him at peace; and peace is itself a torment, the surfeit after horrid food, won, maybe, by a deadly fight with other animals.
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the inner side to be judged from the outer.
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Science has the same relation to wisdom as current morality to holiness: she is cold and dry, loveless, and ignorant of any deep feeling of dissatisfaction and yearning.
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And so they have done nothing to improve the conditions for the birth of genius in modern times; and the opposition to original men has grown so far that no Socrates could ever live among us, and certainly could never reach the age of seventy.