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Human, All Too Human: A Book For Free Spirits (Cavalier Classics), by Friedrich Nietzsche
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Short discussions on a variety of subjects. In English.
- Sales Rank: #4587319 in Books
- Published on: 2015-02-17
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .28" w x 5.00" l, .28 pounds
- Binding: Paperback
- 110 pages
About the Author
Nietzsche has been proclaimed the seminal figure of modern philosophy as well as one of the most creative and critically influential geniuses in the history of secular thought.
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A COLLECTION OF APHORISMS, AND BRIEF STATEMENTS
By Steven H Propp
Friedrich Wilhelm Nietzsche (1844-1900) was a German philosopher, cultural critic, poet and composer, most known for his statement, "God is dead." He suffered a mental collapse, and spent the last eleven years of his life in a psychiatric clinic. He wrote many books, such as Basic Writings of Nietzsche, Thus Spoke Zarathustra, The Twilight of the Idols and The Anti-Christ, The Gay Science: With a Prelude in Rhymes and an Appendix of Songs, the posthumously-published Will to Power, etc. As a young man, he even tried his hand at composition [Complete Solo Piano Works].
[NOTE: page numbers below refer to a 182-page hardcover edition.]
He wrote in the Preface to this 1878 book, “Thus, then, have I evolved for myself the ‘free spirits’ to whom this discouraging-encouraging work… is dedicated. Such ‘free spirits’ do not really exist and never did exist. But I stood in need of them… in order that some good might mixed with my evils (illness, loneliness, strangeness… incapacity): to serve as gay spirits and comrades, with whom one may talk and laugh when one is disposed to… and whom one may send to the devil when they grow wearisome. They are some compensation for the lack of friends. That such free spirits can possibly exist… I, myself, can by no means doubt… May it not be that I am doing a little something to expedite their coming when I describe in advance the influences under which I see them evolving and the ways along which they travel?” (§2, pg. 7-8)
He states, “But deep thought can nevertheless be very widely sundered from truth, as for instance every metaphysical thought. Take from deep feeling the element of thought blended with it and all that remains is STRENGTH of feeling which is no voucher for the validity of knowledge, as intense faith is evidence only of its own intensity and not of the truth of that in which the faith is felt.” (§15, pg. 37-38)
He asserts, ”From this world of conception it is in the power of science to release us only to a slight extent… inasmuch as it cannot eradicate the influence of hereditary habits of feeling, but it can light up by degrees the stages of the development of that world of conception, and lift us… above the whole spectacle. Perhaps we may then perceive that the thing-in-itself is a meet subject for Homeric laughter: that it seemed so much, everything, indeed, and is really a void---void, that is to say, of meaning.” (§17, pg. 40-41)
He admits that “metaphysical views inspire the belief that in them is afforded the final sure foundation upon which henceforth the whole future of mankind may rest and be built up: the individual promotes his own salvation: when, for example, he builds a church or monastery he is of the opinion that he is doing something for the salvation of his immortal soul---Can science, as well, inspire such faith in the efficacy of her results? In actual fact, science requires doubt and distrust as her surest auxiliaries… At present the contrast between our excited ephemeral existence and the tranquil repose of metaphysical epochs is too great because both are as yet in too close juxtaposition..” (§22, pg. 48-49)
He argues, “What earthly reason could anyone have for being an optimist unless he had a god to defend who MUST have created the best of all possible worlds… but what thinking man has now any need for the hypothesis that there is a god? There is also no occasion whatever for a pessimistic confession of faith… But who bothers his head about the theologians any more---except the theologians themselves?... it is manifest that the world is neither good nor bad… and that these ideas of ‘good’ and ‘bad’ have significance only in relation to men, indeed, are without significance at all, in view of the sense in which they are usually employed.” (§28, pg. 56-57)
He asserts, “The most usual erroneous conclusion of men are these: a thing exists, therefore it is right: Here from capacity to live is deduced fitness, from fitness, is deduced justification. So also: an opinion gives happiness, therefore it is the true one, its effect is good, therefore it is itself good and true. Here is predicated of the effect that it gives happiness, that it is good in the sense of utility, and there is likewise predicated of the cause that it is good, but good in the sense of logical validity.” (§30, pg. 58-59)
He observes, “All judgments of the value of life are illogically developed and therefore unjust… No practical knowledge of a man… can be complete---so that we could have a logical right to form a total estimate of him… Perhaps it will follow from all this that one should form no judgments whatever… We are primarily illogical and hence unjust beings and can recognize this fact: this is one of the greatest and most baffling discords of existence.” (§32, pg. 60-61)
He contends, “One of the most usual errors of deduction is: because someone truly and openly is against us, therefore he speaks the truth. Hence the child has faith in the judgments of its elders, the Christian in the assertions of the founder of the church. So, too, it will not be admitted that all for which men sacrificed life and happiness in former centuries was nothing but delusion: perhaps it is alleged these things were degrees of truth. But what is really meant is that, if a person sincerely believes a thing and has fought and died for his faith, it would be too UNJUST if only delusion had inspired him. Such a state of affairs seems to contradict eternal justice. For that reason the heart of a sensitive man pronounces against his head the judgment: between moral conduct and intellectual insight there must always exist an inherent connection. It is, unfortunately, otherwise: for there is no eternal justice.” (§54, pg. 89-90)
He says, “To this very day many well educated men think the triumph of Christianity over Greek philosophy is a proof of the superior truth of the former---although in this case it was simply the coarser and more powerful that triumphed over the more delicate and intellectual.” (§68, pg. 100)
He states, ”There is a justice according to which we may deprive a man of life, but none that permits us to deprive him of death: this is merely cruelty.” (§88, pg. 109)
This book will be of great interest to anyone who enjoys Nietzsche’s writing.
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