Thoughts Out of Season, Part II

By Friedrich Nietzsche

Page 37

forms, and at last becomes the purest, most
transparent, in fact scarcely visible form in the brain of the
present _theologus liberalis vulgaris_. But to listen to this pure
Christianity speaking its mind about the earlier impure Christianity,
the uninitiated hearer would often get the impression that the talk
was not of Christianity at all but of ...--what are we to think? if
we find Christianity described by the "greatest theologians of the
century" as the religion that claims to "find itself in all real
religions and some other barely possible religions," and if the "true
church" is to be a thing "which may become a liquid mass with no
fixed outline, with no fixed place for its different parts, but
everything to be peacefully welded together"--what, I ask again, are
we to think?

Christianity has been denaturalised by historical treatment--which in
its most complete form means "just" treatment--until it has been
resolved into pure knowledge and destroyed in the process. This can
be studied in everything that has life. For it ceases to have life if
it be perfectly dissected, and lives in pain and anguish as soon as
the historical dissection begins. There are some who believe in the
saving power of German music to revolutionise the German nature. They
angrily exclaim against the special injustice done to our culture,
when such men as Mozart and Beethoven are beginning to be spattered
with the learned mud of the biographers and forced to answer a
thousand searching questions on the rack of historical criticism. Is
it not premature death, or at least mutilation, for anything whose
living influence is not yet exhausted, when men turn their curious
eyes to the little minutiæ of life and art, and look for problems of
knowledge where one ought to learn to live, and forget problems? Set
a couple of these modern biographers to consider the origins of
Christianity or the Lutheran reformation: their sober, practical
investigations would be quite sufficient to make all spiritual
"action at a distance" impossible: just as the smallest animal can
prevent the growth of the mightiest oak by simply eating up the
acorn. All living things need an atmosphere, a mysterious mist,
around them. If that veil be taken away and a religion, an art, or a
genius condemned to revolve like a star without an atmosphere, we
must not be surprised if it becomes hard and unfruitful, and soon
withers. It is so with all great things "that never prosper without
some illusion," as Hans Sachs says in the Meistersinger.

Every people, every man even, who would become ripe, needs such a
veil of illusion, such

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

Page 2
He wants to be deceived.
Page 10
This purpose they attain best through the most general promulgation of the liberal optimistic view of the world, which has its roots in the doctrines of French Rationalism and the French Revolution, _i.
Page 11
Be it then pronounced that war is just as much a necessity for the State as the slave is for society, and who can avoid this verdict if he honestly asks himself about the causes of the never-equalled Greek art-perfection? He who contemplates war and its uniformed possibility, the _soldier's profession,_ with respect to the hitherto described nature of the State, must arrive at the conviction, that through war and in the profession of arms is placed before our eyes an image, or even perhaps the _prototype of the State.
Page 16
That a people split up thus into small tribes and municipalities, was yet at bottom _whole_ and was performing the task of its nature within its faction, was assured by that wonderful phenomenon the Pythia and the Delphian oracle: for always, as long as Hellenism created its great works of art, it spoke out of _one_ mouth and as _one_ Pythia.
Page 29
The names of Orpheus, of Musæus, and their cults indicate to what consequences the uninterrupted sight of a world of warfare and cruelty led--to the loathing of existence, to the conception of this existence as a punishment to be borne to the end, to the belief in the identity of existence and indebtedness.
Page 35
They must appear so, because they want to think, and because a loathsome sight and a confused noise, perhaps even mixed with the trumpet-flourishes of war-glory, disturb their thinking, and above all, because they want to _believe_ in the German character and because with this faith they would lose their strength.
Page 36
Perhaps this Philistine homeliness may be only the degeneration of a genuine German virtue--a profound submersion into the detail, the minute, the nearest and into the mysteries of the individual--but this virtue grown mouldy is now worse than the most open vice, especially since one has now become conscious, with gladness of the heart, of this quality, even to literary self-glorification.
Page 40
They were admirable in the art of learning productively, and so, like them, we _ought_ to learn from our neighbours, with a view to.
Page 46
The first mentioned reason leaves Thales still in the company of religious and superstitious people, the second however takes him out of this company and shows him to us as a natural philosopher, but by virtue of the third, Thales becomes the first Greek philosopher.
Page 47
An ingenious presentiment shows them to the flier; demonstrable certainties are divined at a distance to be at this point.
Page 59
A Becoming and Passing, a building and destroying, without any moral bias, in perpetual innocence is in this world only the play of the artist and of the child.
Page 62
No paramount feeling of compassionate agitation, no desire to help, heal and save emanates from him.
Page 64
That leap into the Indefinite, Indefinable, by which once for all Anaximander had escaped from the realm of Becoming and from the empirically given qualities of such realm, that leap did not become an easy matter to minds so independently fashioned as those of Heraclitus and Parmenides; first they endeavoured to walk as far as they could and reserved to themselves the leap for that place, where the foot finds no more hold and one has to leap, in order not to fall.
Page 65
,_ light and heavy, rare and dense, active and passive, and compared them with that typical antithesis of bright and dark: that which corresponded with the bright was the positive, that which corresponded with the dark the negative quality.
Page 73
, first half of that space, then the fourth, then the sixteenth, and so on _ad infinitum.
Page 80
" We should therefore have to distinguish between the Pure Thinking, that would be timeless like the one Parmenidean "Being," and the consciousness of this thinking, and the latter would already translate the thinking into the form of appearance, _i.
Page 82
For motion cannot be conceived without a direction whither and whereupon, therefore only as relation and condition; but a thing is no longer "entitative-in-itself" and "unconditional," if according to its nature it refers necessarily to something existing outside of it.
Page 84
,_ going down to the infinitely small, since the separation and unmixing takes up an infinite length of time.
Page 97
In addition to that, at night man allows his dreams to lie to him a whole life-time long, without his moral sense ever trying to prevent them; whereas men are said to exist who by the exercise of a strong will have overcome the habit of snoring.
Page 107
Whereas the man guided by ideas and abstractions only wards off misfortune by means.