Human, All-Too-Human: A Book For Free Spirits; Part II. Фридрих Вильгельм Ницше

myself… You would prefer to have that proved first? Well, what else does all this long preface – prove?

      Sils-Maria, Upper Engadine,

      September, 1886.

      Part I. Miscellaneous Maxims And Opinions

1

      To the Disillusioned in Philosophy. – If you hitherto believed in the highest value of life and now find yourselves disillusioned, must you immediately get rid of life at the lowest possible price?

2

      Overnice. – One can even become overnice as regards the clearness of concepts. How disgusted one is then at having truck with the half-clear, the hazy, the aspiring, the doubting! How ridiculous and yet not mirth-provoking is their eternal fluttering and straining without ever being able to fly or to grasp!

3

      The Wooers of Reality. – He who realises at last how long and how thoroughly he has been befooled, embraces out of spite even the ugliest reality. So that in the long run of the world's history the best men have always been wooers of reality, for the best have always been longest and most thoroughly deceived.

4

      Advance of Freethinking. – The difference between past and present freethinking cannot better be characterised than by that aphorism for the recognition and expression of which all the fearlessness of the eighteenth century was needed, and which even then, if measured by our modern view, sinks into an unconscious naïveté. I mean Voltaire's aphorism, “croyez-moi, mon ami, l'erreur aussi a son mérite.”

5

      A Hereditary Sin of Philosophers. – Philosophers have at all times appropriated and corrupted the maxims of censors of men (moralists), by taking them over without qualification and trying to prove as necessary what the moralists only meant as a rough indication or as a truth suited to their fellow-countrymen or fellow-townsmen for a single decade. Moreover, the philosophers thought that they were thereby raising themselves above the moralists! Thus it will be found that the celebrated teachings of Schopenhauer as to the supremacy of the will over the intellect, of the immutability of character, the negativity of pleasure – all errors, in the sense in which he understands them – rest upon principles of popular wisdom enunciated by the moralists. Take the very word “will,” which Schopenhauer twisted so as to become a common denotation of several human conditions and with which he filled a gap in the language (to his own great advantage, in so far as he was a moralist, for he became free to speak of the will as Pascal had spoken of it). In the hands of its creator, Schopenhauer's “will,” through the philosophic craze for generalisation, already turned out to be a bane to knowledge. For this will was made into a poetic metaphor, when it was held that all things in nature possess will. Finally, that it might be applied to all kinds of disordered mysticism, the word was misused by a fraudulent convention. So now all our fashionable philosophers repeat it and seem to be perfectly certain that all things have a will and are in fact One Will. According to the description generally given of this All-One-Will, this is much as if one should positively try to have the stupid Devil for one's God.

6

      Against Visionaries. – The visionary denies the truth to himself, the liar only to others.

7

      Enmity to Light. – If we make it clear to any one that, strictly, he can never speak of truth, but only of probability and of its degrees, we generally discover, from the undisguised joy of our pupil, how greatly men prefer the uncertainty of their intellectual horizon, and how in their heart of hearts they hate truth because of its definiteness. – Is this due to a secret fear felt by all that the light of truth may at some time be turned too brightly upon themselves? To their wish to be of some consequence, and accordingly their concealment from the world of what they are? Or is it to be traced to their horror of the all-too brilliant light, to which their crepuscular, easily dazzled, bat-like souls are not accustomed, so that hate it they must?

8

      Christian Scepticism. – Pilate, with his question, “What is Truth?” is now gleefully brought on the scene as an advocate of Christ, in order to cast suspicion on all that is known or knowable as being mere appearance, and to erect the Cross on the appalling background of the Impossibility of Knowledge.

9

      “Natural Law,” a Phrase of Superstition. – When you talk so delightedly of Nature acting according to law, you must either assume that all things in Nature follow their law from a voluntary obedience imposed by themselves – in which case you admire the morality of Nature: or you are enchanted with the idea of a creative mechanician, who has made a most cunning watch with human beings as accessory ornaments. – Necessity, through the expression, “conformity to law,” then becomes more human and a coign of refuge in the last instance for mythological reveries.

10

      Fallen Forfeit to History. – All misty philosophers and obscurers of the world, in other words all metaphysicians of coarse or refined texture are seized with eyeache, earache, and toothache when they begin to suspect that there is truth in the saying: “All philosophy has from now fallen forfeit to history.” In view of their aches and pains we may pardon them for throwing stones and filth at him who talks like this, but this teaching may itself thereby become dirty and disreputable for a time and lose in effect.

11

      The Pessimist of the Intellect. – He whose intellect is really free will think freely about the intellect itself, and will not shut his eyes to certain terrible aspects of its source and tendency. For this reason others will perhaps designate him the bitterest opponent of free thought and give him that dreadful, abusive name of “pessimist of the intellect”: accustomed as they are to typify a man not by his strong point, his pre-eminent virtue, but by the quality that is most foreign to his nature.

12

      The Metaphysicians' Knapsack. – To all who talk so boastfully of the scientific basis of their metaphysics it is best to make no reply. It is enough to tug at the bundle that they rather shyly keep hidden behind their backs. If one succeeds in lifting it, the results of that “scientific basis” come to light, to their great confusion: a dear little “God,” a genteel immortality, perhaps a little spiritualism, and in any case a complicated mass of poor-sinners'-misery and pharisee-arrogance.

13

      Occasional Harmfulness of Knowledge. – The utility involved in the unchecked investigation of knowledge is so constantly proved in a hundred different ways that one must remember to include in the bargain the subtler and rarer damage which individuals must suffer on that account. The chemist cannot avoid occasionally being poisoned or burnt at his experiments. What applies to the chemist, is true of the whole of our culture. This, it may be added, clearly shows that knowledge should provide itself with healing balsam against burns and should always have antidotes ready against poisons.

14

      The Craving of the Philistine. – The Philistine thinks that his most urgent need is a purple patch or turban of metaphysics, nor will he let it slip. Yet he would look less ridiculous without this adornment.

15

      Enthusiasts. – With all that enthusiasts say in favour of their gospel or their master they are defending themselves, however much they comport themselves as the judges and not the accused: because they are involuntarily reminded almost at every moment that they are exceptions and have to assert their legitimacy.

16

      The Good Seduces to Life. – All good things, even all good books that are written against life, are strong means of attraction to life.

17

      The Happiness of the Historian. – “When we hear the hair-splitting metaphysicians and prophets of the after-world speak, we others feel indeed that we are the ‘poor in spirit,’ but that ours is the heavenly kingdom of change, with spring and autumn, summer and winter, and theirs the after-world, with its grey, everlasting frosts and shadows.” Thus soliloquised a man as he walked in the morning sunshine, a man who in his pursuit of history has constantly changed not only his mind but his heart. In contrast to the metaphysicians, he is happy to harbour in himself not an “immortal soul” but many mortal souls.

18

      Three Varieties of Thinkers. – There are streaming, flowing, trickling mineral springs, and three corresponding varieties of thinkers. The layman values them by the volume of