The Genealogy of Morals The Complete Works, Volume Thirteen, edited by Dr. Oscar Levy.

By Friedrich Nietzsche

Page 108

"unbelievers" (for they are all of them
that): it seems that this idea is their last remnant of faith, the idea
of being opponents of this ideal, so earnest are they on this subject,
so passionate in word and gesture;--but does it follow that what
they believe must necessarily be _true_? We "knowers" have grown by
degrees suspicious of all kinds of believers, our suspicion has step by
step habituated us to draw just the opposite conclusions to what people
have drawn before; that is to say, wherever the strength of a belief
is particularly prominent to draw the conclusion of the difficulty of
proving what is believed, the conclusion of its actual _improbability_.
We do not again deny that "faith produces salvation": _for that very
reason_ we do deny that faith _proves_ anything,--a strong faith, which
produces happiness, causes suspicion of the object of that faith, it
does not establish its "truth," it does establish a certain probability
of--_illusion_. What is now the position in these cases? These
solitaries and deniers of to-day; these fanatics in one thing, in their
claim to intellectual cleanness; these hard, stern, continent, heroic
spirits, who constitute the glory of our time; all these pale atheists,
anti-Christians, immoralists, Nihilists; these sceptics, "ephectics,"
and "hectics" of the intellect (in a certain sense they are the
latter, both collectively and individually); these supreme idealists
of knowledge, in whom alone nowadays the intellectual conscience
dwells and is alive--in point of fact they believe themselves as far
away as possible from the ascetic ideal, do these "free, very free
spirits": and yet, if I may reveal what they themselves cannot see--for
they stand too near themselves: this ideal is simply _their_ ideal,
they represent it nowadays and perhaps no one else, they themselves
are its most spiritualised product, its most advanced picket of
skirmishers and scouts, its most insidious delicate and elusive form
of seduction.--If I am in any way a reader of riddles, then I will
be one with this sentence: for some time past there have been no
free spirits; _for they still believe in truth_. When the Christian
Crusaders in the East came into collision with that invincible order
of assassins, that order of free spirits _par excellence_, whose
lowest grade lives in a state of discipline such as no order of monks
has ever attained, then in some way or other they managed to get an
inkling of that symbol and tally-word, that was reserved for the
highest grade alone as their _secretum_, "Nothing is true, everything
is allowed,"--in sooth, that was _freedom_ of thought, thereby was
_taking leave_ of the very belief

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

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The Noble Man 4.
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Page 33
Has the animal also this habit? As a living organism, is it not also compelled to interpret things through itself.
Page 45
_--This world is only apparent: _therefore_ there must be a real world;--this.
Page 50
_ Man seeks "the truth": a world that does not contradict itself, that does not deceive, that does not change, a _real_ world--a world in which there is no suffering: contradiction, deception, variability---the causes of suffering! He does not doubt that there is such a thing as a world as it ought to be; he would fain find a road to it.
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Page 66
They forgot to reckon with this perspective-fixing power, in "true being,"--or, in school-terms, subject-being.
Page 67
Page 70
It is just as impossible to regard _hunger_ as the _primum mobile,_ as it is to take self-preservation to be so.
Page 113
Man has nourished this idea of responsibility to such an extent that he has introduced the bacillus of vengeance into everything.
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mirror of one's own fulness and perfection.
Page 136
Just as we now feel justified in judging genius as a form of neurosis, we may perhaps think the same of artistic suggestive power,--and our artists are, as a matter of fact, only too closely related to hysterical females!!! This, however, is only an argument against the present day, and not against artists in general.
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where it was not exactly Christian.
Page 189
The aim should be to prepare a _transvaluation of values_ for a particularly strong kind of man, most highly gifted in intellect and will, and, to this end, slowly and cautiously to liberate in him a whole host of slandered instincts hitherto held in check: whoever meditates about this problem belongs to us, the free spirits--certainly not to that kind of "free spirit" which has existed hitherto: for these desired practically the reverse.
Page 198
they will consequently insist! As they will need one so badly, they will have it.
Page 205
We reconcile good things, in all their complexity, with the very _worst_ things; we have overcome the _desideratum_ of the past (which wanted goodness to grow without the increase of evil).
Page 208
The same applies to the preponderance of a negative over an affirmative attitude! _In this respect we must not confound with the above:_ the joy of saying and doing _no,_ which is the result of the enormous power and tenseness of an affirmative attitude--peculiar to all rich and mighty men and ages.
Page 212
You all _fear_ the conclusion: "From the world that is known to us quite a different God would be _demonstrable,_ such a one as would certainly not be humanitarian"--and, in a word, you cling fast to your God, and invent a world for Him which _is unknown to us.