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

By Friedrich Nietzsche

Page 122

the intellect, not to speak of
decent feeling, ought at least to lead these interpreters to convince
themselves of the absolute childishness and unworthiness of any such
abuse of the dexterity of God's fingers. However small an amount of
loving piety we might possess, a god who cured us in time of a cold in
the nose, or who arranged for us to enter a carriage just at the moment
when a cloud burst over our heads, would be such an absurd God, that he
would have to be abolished, even if he existed.[9] God as a domestic
servant, as a postman, as a general provider,--in short, merely a word
for the most foolish kind of accidents.... "Divine Providence," as it
is believed in to-day by almost every third man in "cultured Germany,"
would be an argument against God, in fact it would be the strongest
argument against God that could be Imagined. And in any case it is an
argument against the Germans.


--The notion that martyrs prove anything at all in favour of a thing,
is so exceedingly doubtful, that I would fain deny that there has ever
yet existed a martyr who had anything to do with truth. In the very
manner in which a martyr flings his little parcel of truth at the
head of the world, such a low degree of intellectual honesty and such
obtuseness in regard to the question "truth" makes itself felt, that
one never requires to refute a martyr. Truth is not a thing which one
might have and another be without: only peasants or peasant-apostles,
after the style of Luther, can think like this about truth. You may be
quite sure, that the greater a man's degree of conscientiousness may
be in matters intellectual, the more modest he will show himself on
this point To _know_ about five things, and with a subtle wave of the
hand to refuse to know _others._ ... "Truth" as it is understood by
every prophet, every sectarian, every free thinker, every socialist and
every church-man, is an absolute proof of the fact that these people
haven't even begun that discipline of the mind and that process of
self-mastery, which is necessary for the discovery of any small, even
exceedingly small truth.--Incidentally, the deaths of martyrs have
been a great misfortune in the history of the world: they led people
astray.... The conclusion which all idiots, women and common people
come to, that there must be something in a cause for which someone lays
down his life (or which, as in the case of primitive Christianity,
provokes an epidemic of sacrifices),--this

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Text Comparison with Thoughts Out of Season, Part II

Page 4
And yet its play must be disturbed, and only too soon will it be summoned from its little kingdom of oblivion.
Page 5
Thus even a happy life is possible without remembrance, as the beast shows: but life in any true sense is absolutely impossible without forgetfulness.
Page 7
And yet this condition, unhistorical and antihistorical throughout, is the cradle not only of unjust action, but of every just and justifiable action in the world.
Page 13
"See, that is the true and real art," we seem to hear: "of what use are these aspiring little people of to-day?" The dancing crowd has apparently the monopoly of "good taste": for the creator is always at a disadvantage compared with the mere looker-on, who never put a hand to the work; just as the arm-chair politician has ever had more wisdom and foresight than the actual statesman.
Page 19
But they are at war with each other: violent measures seem necessary, in order to escape destruction one's self.
Page 37
Page 42
It only lets the new bud press forth on sufferance, to blight it in its own good time: "it might lead life astray and give it a false value.
Page 44
Such late-comers live truly an ironical existence.
Page 48
Let us then sacrifice on his altar, and offer the inventor of a true universal medicine a lock of hair, in Schleiermacher's phrase.
Page 51
One giant calls to the other across the waste spaces of time, and the high spirit-talk goes on, undisturbed by the wanton noisy dwarfs who creep among them.
Page 73
We have nothing yet of this "breathing testimony" in German philosophical life; the spirit has, apparently, long completed its emancipation, while the flesh has hardly begun; yet it is foolish to think that the spirit can be really free and independent when this victory over limitation--which is ultimately a formative limiting of one's self--is not embodied anew in every look and movement.
Page 78
Schopenhauer's nature contained an extraordinarily dangerous dualism.
Page 83
There have been innumerable states founded since the beginning of the world; that is an old story.
Page 86
He contemptuously throws aside all the finery that seemed his truest humanity a little while ago--all his arts and sciences, all the refinements of his life,--he beats with his fists against the walls, in whose shadow he has degenerated, and goes forth to seek the light and the sun, the forest and the crag.
Page 98
" It is difficult to give any one this courageous self-consciousness, because it is impossible to teach love; from love alone the soul gains, not only the clear vision that leads to self-contempt, but also the desire to look to a higher self which is yet hidden, and strive upward to it with all its strength.
Page 102
The fashionable desire of "good form" is bound up with a loathing of man's inner nature: the one is to conceal, the other to be concealed.
Page 109
With me you may enjoy your true personality, and be masters, your talents may shine with their own light, and yourselves stand in the front ranks with an immense following round you; and the acclamation of public opinion will rejoice you more than a wandering breath of approval sent down from the cold ethereal heights of genius.
Page 114
He knew by this experience how the free strong man, to whom all artistic culture was looking, must come to be born; and could he, after this vision, have much desire to busy himself with the so-called "art," in the learned, hypocritical manner of the moderns? He had seen something higher than that--an awful unearthly judgment-scene in which all life, even the highest and completest, was weighed and found too light; he had beheld the saint as the judge of existence.
Page 115
If the philosopher seem, as usual, an accident of his time, does the state make it its conscious business to turn the accidental into the necessary and help Nature here also? Experience teaches us a better way--or a worse: it says that nothing so stands in the way of the birth and growth of Nature's philosopher as the bad philosophers made "by order.
Page 118
And, after all, what does the history of philosophy matter to our young men? Are they to be discouraged by the welter of opinions from having any of their own; or taught to join the chorus that approves the vastness of our progress? Are they to learn to hate or perhaps despise philosophy? One might expect the last, knowing the torture the students endure for their philosophical examinations, in having to get into their unfortunate heads the maddest efforts of the human mind as well as the greatest and profoundest.