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

By Friedrich Nietzsche

Page 79

himself as a battlefield upon which good and evil
spirits strive with alternating success. It is well known that sensual
imagination is moderated, indeed almost dispelled, by regular sexual
intercourse, whereas, on the contrary, it is rendered unfettered and
wild by abstinence or irregularity. The imagination of many Christian
saints was filthy to an extraordinary degree; by virtue of those
theories that these desires were actual demons raging within them
they did not feel themselves to be too responsible; to this feeling
we owe the very instructive frankness of their self-confessions. It
was to their interest that this strife should always be maintained in
one degree or another, because, as we have already said, their empty
life was thereby entertained. But in order that the strife might
seem sufficiently important and arouse the enduring sympathy and
admiration of non-saints, it was necessary that sensuality should be
ever more reviled and branded, the danger of eternal damnation was so
tightly bound up with these things that it is highly probable that for
whole centuries Christians generated children with a bad conscience,
wherewith humanity has certainly suffered a great injury. And yet here
truth is all topsy-turvy, which is particularly unsuitable for truth.
Certainly Christianity had said that every man is conceived and born
in sin, and in the insupportable superlative-Christianity of Calderon
this thought again appears, tied up and twisted, as the most distorted
paradox there is, in the well-known lines--

"The greatest sin of man
Is that he was ever born."

In all pessimistic religions the act of generation was looked upon as
evil in itself. This is by no means the verdict of all mankind, not
even of all pessimists. For instance, Empedocles saw in all erotic
things nothing shameful, diabolical, or, sinful; but rather, in the
great plain of disaster he saw only one hopeful and redeeming figure,
that of Aphrodite; she appeared to him as a guarantee that the strife
should not endure eternally, but that the sceptre should one day be
given over to a gentler _dæmon._ The actual Christian pessimists had,
as has been said, an interest in the dominance of a diverse opinion;
for the solitude and spiritual wilderness of their lives they required
an ever living enemy, and a generally recognised enemy, through whose
fighting and overcoming they could constantly represent themselves to
the non-saints as incomprehensible, half--supernatural beings. But when
at last this enemy took to flight for ever in consequence of their
mode of life and their impaired health, they immediately understood
how to populate their interior with new dæmons. The rising and

Last Page Next Page

Text Comparison with The Joyful Wisdom Complete Works, Volume Ten

Page 3
higher than war, every ethic with a negative grasp of the idea of happiness, every metaphysic and physic that knows a _finale,_ an ultimate condition of any kind whatever, every predominating, æsthetic or religious longing for an aside, a beyond, an outside, an above--all these permit one to ask whether sickness has not been the motive which inspired the philosopher.
Page 9
_A Request.
Page 12
_ Renown you're quite resolved to earn? My thought about it Is this: you need not fame, must learn To do without it! 44.
Page 19
An animal, which at the risk of life protects its young, or in the pairing season follows the female where it meets with death, does not think of the risk and the death; its reason pauses likewise, because its delight in its young, or in the female, and the fear of being deprived of this delight, dominate it exclusively; it becomes stupider than at other times, like the noble and magnanimous person.
Page 30
It is otherwise with us, accustomed as we are to the _doctrine_ of the equality of men, although not to the equality itself.
Page 40
And the other will choose the mediocre in everything he represents, and thus make a mediocrity of the whole,--I should like my enemy to have such a disciple.
Page 63
--And not only in the religious song, but also in the secular song of the most ancient times, the prerequisite is that the rhythm should exercise a magical influence; for example, in drawing water, or in rowing: the song is for the enchanting of the spirits supposed to be active thereby; it makes them obliging, involuntary and the instruments of man.
Page 76
People gradually drew this inference, and spoke also as they wrote,--they thus became still more select in the forms of their words, in the choice of their terms and modes of expression, and finally also in their tones: they affected a court tone when they spoke, and the affectation at last became natural.
Page 80
There are only necessities: there is no one who commands, no one who obeys, no one who transgresses.
Page 95
_--What? A God who loves men provided that they believe in him, and who hurls frightful glances and threatenings at him who does not believe in this love! What? A conditioned love as the feeling of an almighty God! A love which has not even become master of the sentiment of honour and of the irritable desire for vengeance! How Oriental is all that! "If I love thee, what does it concern thee?"[1] is already a sufficient criticism of the whole of Christianity.
Page 103
_--Liberality is often only a form of timidity in the rich.
Page 112
Page 138
"--_When I look at this age with the eye of a distant future, I find nothing so remarkable in the man of the present day as his peculiar virtue and sickness called "the historical sense.
Page 151
_The Origin of the Learned.
Page 152
Observe Jewish scholars with regard to this matter,--they all lay great stress on logic, that is to say, on _compelling_ assent by means of reasons; they know that they must conquer thereby, even when race and class antipathy is against them, even where people are unwilling to believe them.
Page 153
_In Honour of Homines Religiosi.
Page 155
But should not the disguise of "moral men," the screening under moral formulæ and notions of decency, the whole kindly concealment of our conduct under conceptions of duty, virtue, public sentiment, honourableness, and disinterestedness, have just as good reasons in support of it? Not that I mean hereby that human wickedness and baseness, in short, the evil wild beast in us, should be disguised; on the contrary, my idea is that it is precisely as _tame animals_ that we are an ignominious spectacle and require moral disguising,--that the "inner man" in Europe is far from having enough of intrinsic evil "to let himself be seen" with it (to be _beautiful_ with it).
Page 166
He unravelled, he tore asunder with honest rage, where the old spider had woven longest and most carefully.
Page 171
A man who loves like a woman becomes thereby a slave; a woman, however, who loves like a woman becomes thereby a _more perfect_ woman.
Page 200
of visage bold.