The Essential Works of Friedrich Nietzsche. Friedrich NietzscheЧитать онлайн книгу.
one else, they themselves are its most spiritualised product, its most advanced picket of skirmishers and scouts, its most insidious delicate and elusive form of seduction.—If I am in any way a reader of riddles, then I will be one with this sentence: for some time past there have been no free spirits; for they still believe in truth. When the Christian Crusaders in the East came into collision with that invincible order of assassins, that order of free spirits par excellence, whose lowest grade lives in a state of discipline such as no order of monks has ever attained, then in some way or other they managed to get an inkling of that symbol and tally-word, that was reserved for the highest grade alone as their secretum, "Nothing is true, everything is allowed,"—in sooth, that was freedom of thought, thereby was taking leave of the very belief in truth. Has indeed any European, any Christian freethinker, ever yet wandered into this proposition and its labyrinthine consequences? Does he know from experience the Minotauros of this den.—I doubt it—nay, I know otherwise. Nothing is more really alien to these "mono-fanatics," these so-called "free spirits," than freedom and unfettering in that sense; in no respect are they more closely tied, the absolute fanaticism of their belief in truth is unparalleled. I know all this perhaps too much from experience at close quarters—that dignified philosophic abstinence to which a belief like that binds its adherents, that stoicism of the intellect, which eventually vetoes negation as rigidly as it does affirmation, that wish for standing still in front of the actual, the factum brutum, that fatalism in "petits faits" (ce petit faitalism, as I call it), in which French Science now attempts a kind of moral superiority over German, this renunciation of interpretation generally (that is, of forcing, doctoring, abridging, omitting, suppressing, inventing, falsifying, and all the other essential attributes of interpretation)—all this, considered broadly, expresses the asceticism of virtue, quite as efficiently as does any repudiation of the senses (it is at bottom only a modus of that repudiation.) But what forces it into that unqualified will for truth is the faith in the ascetic ideal itself, even though it take the form of its unconscious imperatives,—make no mistake about it, it is the faith, I repeat, in a metaphysical value, an intrinsic value of truth, of a character which is only warranted and guaranteed in this ideal (it stands and falls with that ideal). Judged strictly, there does not exist a science without its "hypotheses," the thought of such a science is inconceivable, illogical: a philosophy, a faith, must always exist first to enable science to gain thereby a direction, a meaning, a limit and method, a right to existence. (He who holds a contrary opinion on the subject—he, for example, who takes it upon himself to establish philosophy "upon a strictly scientific basis"—has first got to "turn up-side-down" not only philosophy but also truth itself—the gravest insult which could possibly be offered to two such respectable females!) Yes, there is no doubt about it—and here I quote my Joyful Wisdom, cp. Book V. Aph. 344: "The man who is truthful in that daring and extreme fashion, which is the presupposition of the faith in science, asserts thereby a different world from that of life, nature, and history; and in so far as he asserts the existence of that different world, come, must he not similarly repudiate its counterpart, this world, our world? The belief on which our faith in science is based has remained to this day a metaphysical belief—even we knowers of to-day, we godless foes of metaphysics, we too take our fire from that conflagration which was kindled by a thousand-year-old faith, from that Christian belief, which was also Plato's belief, the belief that God is truth, that truth is divine.... But what if this belief becomes more and more incredible, what if nothing proves itself to be divine, unless it be error, blindness, lies—what if God, Himself proved Himself to be our oldest lie?"—It is necessary to stop at this point and to consider the situation carefully. Science itself now needs a justification (which is not for a minute to say that there is such a justification). Turn in this context to the most ancient and the most modern philosophers: they all fail to realise the extent of the need of a justification on the part of the Will for Truth—here is a gap in every philosophy—what is it caused by? Because up to the present the ascetic ideal dominated all philosophy, because Truth was fixed as Being, as God, as the Supreme Court of Appeal, because Truth was not allowed to be a problem. Do you understand this "allowed"? From the minute that the belief in the God of the ascetic ideal is repudiated, there exists a new problem: the problem of the value of truth. The Will for Truth needed a critique—let us define by these words our own task—-the value of truth is tentatively to be called in question.... (If this seems too laconically expressed, I recommend the reader to peruse again that passage from the Joyful Wisdom which bears the title, "How far we also are still pious," Aph. 344, and best of all the whole fifth book of that work, as well as the Preface to The Dawn of Day.)
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No! You can't get round me with science, when I search for the natural antagonists of the ascetic ideal, when I put the question: "Where is the opposed will in which the opponent ideal expresses itself?" Science is not, by a long way, independent enough to fulfil this function; in every department science needs an ideal value, a power which creates values, and in whose service it can believe in itself —science itself never creates values. Its relation to the ascetic ideal is not in itself antagonistic; speaking roughly, it rather represents the progressive force in the inner evolution of that ideal. Tested more exactly, its opposition and antagonism are concerned not with the ideal itself, but only with that ideal's outworks, its outer garb, its masquerade, with its temporary hardening, stiffening, and dogmatising—it makes the life in the ideal free once more, while it repudiates its superficial elements. These two phenomena, science and the ascetic ideal, both rest on the same basis––I have already made this clear––the basis, I say, oft the same over-appreciation of truth (more accurately the same belief in the impossibility of valuing and of criticising truth), and consequently they are necessarily allies, so that, in the event of their being attacked, they must always be attacked and called into question together. A valuation of the ascetic ideal inevitably entails a valuation of science as well; lose no time in seeing this clearly, and be sharp to catch it! (Art, I am speaking provisionally, for I will treat it on some other occasion in greater detail,––art, I repeat, in which lying is sanctified and the will for deception has good conscience on its side, is much more fundamentally opposed to the ascetic ideal than is science: Plato's instinct felt this––Plato, the greatest enemy of art which Europe has produced up to the present. Plato versus Homer, that is the complete, the true antagonism––on the one side, the whole–hearted "transcendental," the great defamer of life; on the other, its involuntary panegyrist, the golden nature. An artistic subservience to the service of the ascetic ideal is consequently the most absolute artistic corruption that there can be, though unfortunately it is one of the most frequent phases, for nothing is more corruptible than an artist.) Considered physiologically, moreover, science rests on the same, basis as does the ascetic ideal: a certain impoverishment of life is the presupposition of the latter as of the former––add, frigidity of the emotions, slackening of the tempo, the substitution of dialectic for instinct, seriousness impressed on mien and gesture (seriousness, that most unmistakable sign of strenuous metabolism, of struggling, toiling life). Consider the periods in a nation in which the learned man comes into prominence; they are the periods of exhaustion, often of sunset, of decay—the effervescing strength, the confidence in life, the confidence in the future are no more. The preponderance of the mandarins never signifies any good, any more than does the advent of democracy, or arbitration instead of war, equal rights for women, the religion of pity, and all the other symptoms of declining life. (Science handled as a problem! what is the meaning of science?—upon this point the Preface to the Birth of Tragedy.) No! this "modern science"—mark you this well—is at times the best ally for the ascetic ideal, and for the very reason that it is the ally which is most unconscious, most automatic, most secret, and most subterranean! They have been playing into each other's hands up to the present, have these "poor in spirit" and the scientific opponents of that ideal (take care, by the bye, not to think that these opponents are the antithesis of this ideal, that they are the rich in spirit—that they are not; I have called them the hectic in spirit). As for these celebrated victories of science; there is no doubt that they are victories—but victories over what? There was not for a single minute any victory among their list over the ascetic ideal, rather was it made stronger,