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

By Friedrich Nietzsche

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of the scales of pride and humility sustained their brooding minds as
well as the alternations of desire and peace of soul. At that time
psychology served not only to cast suspicion upon everything human, but
to oppress, to scourge, to crucify; people _wished_ to find themselves
as bad and wicked as possible, they _sought_ anxiety for the salvation
of their souls, despair of their own strength. Everything natural with
which man has connected the idea of evil and sin (as, for instance,
he is still accustomed to do with regard to the erotic) troubles and
clouds the imagination, causes a frightened glance, makes man quarrel
with himself and uncertain and distrustful of himself. Even his dreams
have the flavour of a restless conscience. And yet in the reality
of things this suffering from what is natural is entirely without
foundation, it is only the consequence of opinions _about_ things. It
is easily seen how men grow worse by considering the inevitably-natural
as bad, and afterwards always feeling themselves made thus. It is the
trump-card of religion and metaphysics, which wish to have man evil and
sinful by nature, to cast suspicion on nature and thus really to _make_
him bad, for he learns to feel himself evil since he cannot divest
himself of the clothing of nature. After living for long a natural
life, he gradually comes to feel himself weighed down by such a burden
of sin that supernatural powers are necessary to lift this burden, and
therewith arises the so-called need of redemption, which corresponds to
no real but only to an imaginary sinfulness. If we survey the separate
moral demands of the earliest times of Christianity it will everywhere
be found that requirements are exaggerated in order that man _cannot_
satisfy them; the intention is not that he should become more moral,
but that he should feel himself as _sinful as possible._ If man had not
found this feeling _agreeable_--why would he have thought out such an
idea and stuck to it so long? As in the antique world an immeasurable
power of intellect and inventiveness was expended in multiplying the
pleasure of life by festive cults, so also in the age of Christianity
an immeasurable amount of intellect has been sacrificed to another
endeavour,--man must by all means be made to feel himself sinful and
thereby be excited, _enlivened, en-souled._ To excite, enliven, en-soul
at all costs--is not that the watchword of a relaxed, over-ripe,
over-cultured age? The range of all natural sensations had been gone
over a hundred times, the soul had grown weary, whereupon the saint
and the ascetic invented

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Text Comparison with Early Greek Philosophy & Other Essays Collected Works, Volume Two

Page 5
That feeling by which the process of procreation is considered as something shamefacedly to be hidden, although by it man serves a higher purpose than his individual preservation, the same feeling veiled also the origin of the great works of art, in spite of the fact that through them a higher form of existence is inaugurated, just as through that other act comes a new generation.
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I cannot help seeing in the prevailing international movements of the present day, and the simultaneous promulgation of universal suffrage, the effects of the _fear of war_ above everything else, yea I behold behind these movements, those truly international homeless money-hermits, as the really alarmed, who, with their natural lack of the State-instinct, have learnt to abuse politics as a means of the Exchange, and State and Society as an apparatus for their own enrichment.
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He who at once feels himself compelled from that to infer the position of women among the Greeks as unworthy and all too cruel, should not indeed take as his criterion the "culture" of modern woman and her claims, against which it is sufficient just to point out the Olympian women together with Penelope, Antigone, Elektra.
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of the whole, which we, _without_ the diversion of music and orchestration, so often cannot penetrate even with the closest attention--was this whole world of miracles transparent as glass to the Greek crowd, yea, a metaphorical-conceptual interpretation of music? And with such mysteries of thought as are to be found in Pindar do you think the wonderful poet could have wished to elucidate the music already strikingly distinct? Should we here not be forced to an insight into the very nature of the lyricist--the artistic man, who to _himself_ must interpret music through the symbolism of metaphors and emotions, but who has nothing to communicate to the listener; an artist who, in complete aloofness, even forgets those who stand eagerly listening near him.
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What a gulf of ethical judgment between us and him? Because he is envious he also feels, with every superfluity of honour, riches, splendour and fortune, the envious eye of a god resting on himself, and he fears this envy; in this case the latter reminds him of the transitoriness of every human lot; he dreads his very happiness and, sacrificing the best of it, he bows before the divine envy.
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" THE RELATION OF SCHOPENHAUER'S PHILOSOPHY TO A GERMAN CULTURE Preface to an Unwritten Book (1872) In dear vile Germany culture now lies so decayed in the streets, jealousy of all that is great rules so shamelessly, and the general tumult of those who race for "Fortune" resounds so deafeningly, that one must have a strong faith, almost in the sense of _credo quia absurdum est,_ in order to hope still for a growing Culture, and above all--in opposition to the press with her "public opinion"--to be able to work by public teaching.
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At the best there would have come forth a brook soon trickling away in the sand or evaporating into fogs, but never that broad river flowing forth with the proud beat of its waves, the river which we know as Greek Philosophy.
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life other worlds.
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Contemplating this world Heraclitus, as we know already, had discovered what a wonderful order, regularity and security manifest themselves in every Becoming; from that he concluded that the Becoming could not be anything evil and unjust.
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This method alone shows that he had a defiant aptitude for abstract logical procedure, closed against the suggestions of the senses.
Page 77
That Motion however is a truth and not Appearance, Anaxagoras proved in opposition to Parmenides by the indisputable succession of our conceptions in thinking.
Page 80
If it is thrown out through the window it slips in again through the keyhole.
Page 87
Again at some juncture masses of stone, through the momentum of the rotation, are torn away sideways from the earth and thrown into the realm of the hot light Ether; there in the latter's fiery element they are made to glow and, carried along in the ethereal rotation, they irradiate light, and as sun and stars illuminate and warm the earth, in herself dark and cold.
Page 88
For even though the Mind at a point causes a circular movement its continuation is only conceivable with great difficulty, especially since it is to be infinite and gradually to make all existing masses rotate.
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Here and there a note from this society of sublime free-thinkers penetrated to the people; and especially Euripides, the great and at all times daring Euripides, ever thinking of something new, dared to let many things become known by means of the tragic mask, many things which pierced like an arrow through the senses of the masses and from which the latter freed themselves only by.
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A nerve-stimulus, first transformed into a percept! First metaphor! The percept again copied into a sound! Second metaphor! And each time he leaps completely out of one sphere right into the midst of an entirely different one.
Page 101
Just as the Romans and Etruscans for their benefit cut up the sky by means of strong mathematical lines and banned a god as it were into a _templum,_ into a space limited in this fashion, so every nation has above its head such a sky of ideas divided up mathematically, and it understands the demand for truth to mean that every conceptual god is to be looked for only in _his_ own sphere.
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