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

By Friedrich Nietzsche

Page 99

venom (and even of _esprit_) was inoculated into
the type of the Master only as the outcome of the agitated condition
of Christian propaganda. For we have ample reasons for knowing the
unscrupulousness of all sectarians when they wish to contrive their own
_apology_ out of the person of their master. When the first Christian
community required a discerning, wrangling, quarrelsome, malicious and
hair-splitting theologian, to oppose other theologians, it created its
"God" according to its needs; just as it did not hesitate to put upon
his lips those utterly unevangelical ideas of "his second coming," the
"last judgment,"--ideas with which it could not then dispense,--and
every kind of expectation and promise which happened to be current.


I can only repeat that I am opposed to the importation of the fanatic
into the type of the Saviour: the word "_impérieux,_" which Renan
uses, in itself annuls the type. The "glad tidings" are simply that
there are no longer any contradictions, that the Kingdom of Heaven is
for the _children;_ the faith which raises its voice here is not a
faith that has been won by a struggle,--it is to hand, it was there
from the beginning, it is a sort of spiritual return to childishness.
The case of delayed and undeveloped puberty in the organism, as the
result of degeneration is at least familiar to physiologists. A faith
of this sort does not show anger, it does not blame, neither does it
defend itself: it does not bring "the sword,"--it has no inkling of
how it will one day establish feuds between man and man. It does not
demonstrate itself, either by miracles, or by reward and promises, or
yet "through the scriptures": it is in itself at every moment its own
miracle, its own reward, its own proof, its own "Kingdom of God." This
faith cannot be formulated--it lives, it guards against formulas. The
accident of environment, of speech, of preparatory culture, certainly
determines a particular series of conceptions: early Christianity deals
only in Judæo-Semitic conceptions (--the eating and drinking at the
last supper form part of these,--this idea which like everything Jewish
has been abused so maliciously by the church). But one should guard
against seeing anything more than a language of signs, semiotics, an
opportunity for parables in all this. The very fact that no word is to
be taken literally, is the only condition on which this Anti-realist
is able to speak at all. Among Indians he would have made use of the
ideas of Sankhyara, among Chinese, those of Lao-tze--and would not
have been aware of any difference. With a little terminological

Last Page Next Page

Text Comparison with Human, All Too Human: A Book for Free Spirits

Page 4
What hitherto unfelt tremors! Yet what joy in the exhaustion, the old sickness, the relapses of the convalescent! How it delights him, suffering, to sit still, to exercise patience, to lie in the sun! Who so well as he appreciates the fact that there comes balmy weather even in winter, who delights more in the sunshine athwart the wall? They are the most appreciative creatures in the world, and also the most humble, these convalescents and lizards, crawling back towards life: there are some among them who can let no day slip past them without addressing some song of praise to its retreating light.
Page 8
And not only individual men but all mankind will by degrees be uplifted to this manliness when they are finally habituated to the proper appreciation of tenable, enduring knowledge and have lost all faith in inspiration and in the miraculous revelation of truth.
Page 9
Now in the case of philosophy, as forming the apex of the scientific pyramid, this question of the utility of knowledge is necessarily brought.
Page 16
It is because we have for thousands of years looked into the world with moral, aesthetic, religious predispositions, with blind prejudice, passion or fear, and surfeited ourselves with indulgence in the follies of illogical thought, that the world has gradually become so wondrously motley, frightful, significant, soulful: it has taken on tints, but we have been the colorists: the human intellect, upon the foundation of human needs, of human passions, has reared all these "phenomena" and injected its own erroneous fundamental conceptions into things.
Page 17
17 =Metaphysical Explanation.
Page 22
25 =Private Ethics and World Ethics.
Page 25
Sache is of very indefinite application (res).
Page 26
Yet were there steps affording approach to this goal, how utterly everything would be lost on the way! Even the most rational man needs nature again, from time to time, that is, his illogical fundamental relation (Grundstellung) to all things.
Page 33
origin of these designations is forgotten [but] it is imagined that action in itself, without reference to its consequences, contains the property "good" or "bad": with the same error according to which language designates the stone itself as hard[ness] the tree itself as green[ness]--for the reason, therefore, that what is a consequence is comprehended as a cause.
Page 41
In order to understand _ourselves_ we must understand _it_; but in order to attain a loftier height we must step above it.
Page 49
90 =Limits of the Love of Mankind.
Page 52
The tradition finally becomes holy and inspires awe.
Page 57
others in order to feel pleasure oneself? Simply from the standpoint of utility, that is, in consideration of the consequences, of ultimate pain, since the injured party or state will demand satisfaction and revenge.
Page 58
=--Whoever has fully understood the doctrine of absolute irresponsibility can no longer include the so called rewarding and punishing justice in the idea of justice, if the latter be taken to mean that to each be given his due.
Page 66
A stone that suddenly rolls, is the body in which the spirit works.
Page 74
Such a being is not even thinkable for the very reason that the whole notion of "unegoistic conduct," when closely examined, vanishes into air.
Page 76
137 There is an obstinacy against oneself, certain sublimated forms of which are included in asceticism.
Page 78
This subjection is a potent means of acquiring dominion over oneself.
Page 79
means whereby such natures may resist the general exhaustion of their will to live (their nerves).
Page 80
It is not even the opinion of all pessimists.