The Twilight of the Idols - The Antichrist Complete Works, Volume Sixteen

By Friedrich Nietzsche

Page 109

Paul simply transferred the centre of gravity of the whole
of that great life, to a place _behind_ this life,--in the _lie_ of
the "resuscitated" Christ. At bottom, he had no possible use for the
life of the Saviour,--he needed the death on the cross, _and_ something
more. To regard as honest a man like St Paul (a man whose home was the
very headquarters of Stoical enlightenment) when he devises a proof
of the continued existence of the Saviour out of a hallucination; or
even to believe him when he declares that he had this hallucination,
would amount to foolishness on the part of a psychologist: St Paul
desired the end, consequently he also desired the means.... Even what
he himself did not believe, was believed in by the idiots among whom
he spread _his_ doctrine.--What he wanted was power; with St Paul the
priest again aspired to power,--he could make use only of concepts,
doctrines, symbols with which masses may be tyrannised over, and
with which herds are formed. What was the only part of Christianity
which was subsequently borrowed by Muhamed? St Paul's invention, his
expedient for priestly tyranny and to the formation of herds: the
belief in immortality--_that is to say, the doctrine of the "Last
Judgment." ..._


When the centre of gravity of life is laid, _not_ in life, but in a
beyond--_in nonentity,_--life is utterly robbed of its balance. The
great lie of personal immortality destroys all reason, all nature in
the instincts,--everything in the instincts that is beneficent, that
promotes life and that is a guarantee of the future, henceforward
aroused suspicion. The very meaning of life is now construed as the
effort to live in such a way that life no longer has any point.... Why
show any public spirit? Why be grateful for one's origin and one's
forebears? Why collaborate with one's fellows, and be confident? Why
be concerned about the general weal or strive after it?... All these
things are merely so many "temptations," so many deviations from the
"straight path." "One thing only is necessary." ... That everybody, as
an "immortal soul," should have equal rank, that in the totality of
beings, the "salvation" of each individual may lay claim to eternal
importance, that insignificant bigots and three-quarter-lunatics may
have the right to suppose that the laws of nature may be persistently
_broken_ on their account,--any such magnification of every kind
of selfishness to infinity, to _insolence,_ cannot be branded with
sufficient contempt And yet it is to this miserable flattery of
personal vanity that Christianity owes its _triumph,_--by this means
it lured all the bungled and the

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Text Comparison with We Philologists Complete Works of Friedrich Nietzsche, Volume 8

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TRANSLATOR'S INTRODUCTION The subject of education was one to which Nietzsche, especially during his residence in Basel, paid considerable attention, and his insight into it was very much deeper than that of, say, Herbert Spencer or even Johann Friedrich Herbart, the latter of whom has in late years exercised considerable influence in scholastic circles.
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whether he.
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The stages of this undervaluation are .
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They work at this and that, their talents are average.
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--Now, however, man learns to know himself: he finds himself miserable, despises himself, and is pleased to find something worthy of respect outside himself.
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24 People in general think that philology is at an end--while I believe that it has not yet begun.
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" He then explains that this culture is spiritual and literary: "In a well-organised nation this may be.
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38 Our terminology already shows how prone we are to judge the ancients wrongly: the exaggerated sense of literature, for example, or, as Wolf, when speaking of the "inner history of ancient erudition," calls it, "the history of learned enlightenment.
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We must wait patiently until the spirit moves us.
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It is my educators to whom you should apply.
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64 "Classical education" .
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Bad conscience? or merely thoughtlessness? 69 We learn nothing from what philologists say about philology: it is all mere tittle-tattle--for example, Jahn's[6] "The Meaning and Place of the Study of Antiquity in Germany.
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96 People really do compare our own age with that of Pericles, and congratulate themselves on the reawakening of the feeling of patriotism: I remember a parody on the funeral oration of Pericles by G.
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The philistine of culture is the most comfortable creature the sun has ever shone upon: and he is doubtless also in possession of the corresponding stupidity.
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Happiness lies in rapidity of feeling and thinking: everything else is slow, gradual, and stupid.
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The dangerous meaning of art: as the protectress and galvanisation of dead and dying conceptions; history, in so far as it wishes to restore to us feelings which we have overcome.
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in order to be "good," he must not be so unjust to knowledge as earlier saints were.
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[3] The reference is not to Pope, but to Hegel.