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

By Friedrich Nietzsche

Page 115

"primitive Christians."
One cannot read the New Testament without feeling a preference for
everything in it which is the subject of abuse--not to speak of the
"wisdom of this world," which an impudent windbag tries in vain to
confound "by the foolishness of preaching." Even the Pharisees and the
Scribes derive advantage from such opposition: they must certainly
have been worth something in order to have been hated in such a
disreputable way. Hypocrisy--as if this were a reproach which the
"first Christians" _were at liberty_ to make!--After all the Scribes
and Pharisees were the _privileged ones;_ this was quite enough, the
hatred of the Chandala requires no other reasons. I very much fear
that the "first Christian"--as also the "_last Christian" whom I may
yet be able to meet,--_ is in his deepest instincts a rebel against
everything privileged; he lives and struggles unremittingly for "equal
rights"!... Regarded more closely, he has no alternative.... If one's
desire be personally to represent "one of the chosen of God"--or a
"temple of God," or "a judge of angels,"--then every _other_ principle
of selection, for instance that based upon a standard of honesty,
intellect, manliness and pride, or upon beauty and freedom of heart,
becomes the "world,"--_evil in itself._ Moral: every word on the lips
of a "first Christian" is a lie, every action he does is an instinctive
falsehood,--all his values, all his aims are pernicious; but the man
he, hates, _the thing_ he hates, _has value._ ... The Christian, more
particularly the Christian priest, is a _criterion of values_--Do I
require to add that in the whole of the New Testament only _one_ figure
appears which we cannot help respecting? Pilate, the Roman Governor. To
take a Jewish quarrel _seriously_ was a thing he could not get himself
to do. One Jew more or less--what did it matter?... The noble scorn
of a Roman, in whose presence the word "truth" had been shamelessly
abused, has enriched the New Testament with the only saying which _is
of value,_--and this saying is not only the criticism, but actually the
shattering of that Testament: "What is truth!"...


--That which separates us from other people is not the fact that
we can discover no God, either in history, or in nature, or behind
nature,--but that we regard what has been revered as "God," not as
"divine," but as wretched, absurd, pernicious; not as an error, but as
a _crime against life._ ... We deny God as God.... If the existence
of this Christian God were _proved_ to us, we should feel even less
able to believe in him.--In a formula: _deus qualem

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

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is somewhat at a disadvantage through its lack of a Noun-Infinitive.
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That which in this "sorry scheme" of things will live (_i.
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There cannot therefore be any question as to a necessary relation between poem and music; for the two worlds brought here into connection are too strange to one another to enter into more than a superficial alliance; the song-text is just a symbol and stands to music in the same relation as the Egyptian hieroglyph of bravery did to the brave warrior himself.
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art, merely as material for vocal music and does not stand to our musically determined sensation in a disturbing position simply because it does not incite in us any rational conceptions but, as its ecclesiastical character conditions too, only touches us with the impression of well-known symbolic creeds.
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Yea, even bad music together with bad poetry can still inform as to the nature of music and poesy.
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I am able to distinguish in the so-called dramatic music these two elements only: a conventional rhetoric and remembrance-music, and a sensational music with an effect essentially physical: and thus it vacillates between the noise of the drum and the signal-horn, like the mood of the warrior who goes into the battle.
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Rather the public feels its skin agreeably tickled, for indeed homage is being rendered in all forms and ways to the public! To the pleasure-hunting, dull-eyed sensualist, who needs excitement, to the conceited "educated person" who has accustomed himself to good drama and good music as to good food, without after all making much out of it, to the forgetful and absent-minded egoist, who must be led back to the work of art with force and with signal-horns because selfish plans continually pass through his mind aiming at gain or pleasure.
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And this divine envy breaks into flames when it beholds man without rival, without opponent, on the solitary height of glory.
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true virtuosi of philistinism the Germans are at home in narrowness of life, discerning and judging; if any one will carry them above themselves into the sublime, then they make themselves heavy as lead, and as such lead-weights they hang to their truly great men, in order to pull them down out of the ether to the level of their own necessitous indigence.
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Now philosophical systems are absolutely true only to their founders, to all later philosophers they are usually _one_ big mistake, and to feebler minds a sum of mistakes and truths; at any rate if regarded as highest aim they are an error, and in so far reprehensible.
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He who in the place of Greek philosophy prefers to concern himself with that of Egypt and Persia, because the latter are perhaps more "original" and certainly older, proceeds just as ill-advisedly as those who cannot be at ease before they have traced back the Greek mythology, so grand and profound, to such physical trivialities as sun, lightning, weather and fog, as its prime origins, and who fondly imagine they have rediscovered for instance in the restricted worship of the one celestial vault among the other Indo-Germans a purer form of religion than the poly-theistic worship of the Greek had been.
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In other ages the philosopher is an accidental solitary wanderer in the most hostile environment, either slinking through or pushing himself through with clenched fists.
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Thus Thales saw the Unity of the "Existent," and when he wanted to communicate this idea he talked of water.
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His fame is of concern to man, not to himself; the immortality of mankind needs him, not he the immortality of the man Heraclitus.
Page 66
Parmenides, like Heraclitus, looks at the general Becoming and Not-remaining and explains to himself a Passing only thus, that the "Non-Existent" bore the guilt.
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He was the ethical teacher, but still in the stage of the rhapsodist; in a later time he would have been a sophist.
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His unity scarcely had expression and word in common with the one "Being" of Parmenides, and certainly had not the same origin.
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" But there cannot exist several "Existents," for in order to separate them, something would have to exist which was not existing, an assumption which neutralises itself.
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