• Franklin
  • John Green

Lloyd Morgan

Willard Gibbs

Twilight of the Idols: who knows?"I formulate a principle.

as the doctrine of the relations of supremacy under which the phenomenon of
That is what your purity is to me now...that to me you are a dance floor for divine accidents, that you are to me a divine table for divine dice and dice players.

The saint in whom God takes pleasure is the ideal castrate....

But Nietzsche also warns against a  that makes man a simple mechanism governed by cause and effect.
They may indeed disperseinto the smallest particles; but these particles, the atoms, havetheir determinate number, and the number of the configurationsthat, all of themselves, are formed out of them is also determinate.


Life is at an end where the 'kingdom of God' begins ...

202.I am utterly amazed, utterly enchanted.
318)But Nietzsche went beyond the ancient ideas of an eternal return and connected it to the thinking of nineteenth-century physics, such as and 's "heat death" for the universe.

I have a precursor, and what a precursor!
Nothing but imaginary causes ("God," "soul," "ego," "spirit," "free will" — for that matter, "unfree will"), nothing but imaginary effects ("sin," "redemption," "grace," "punishment," "forgiveness of sins").

Finally, who would have denied that a thought is caused?

Intercourse between imaginary beings ("God," "spirits," "souls"); an imaginary natural science (anthropocentric; no trace of any concept of natural causes); an imaginary psychology (nothing but self-misunderstandings, interpretations of agreeable or disagreeable general feelings — for example, of the states of the nervus sympathicus — with the aid of the sign language of the religio-moral idiosyncrasy: "repentance," "pangs of conscience," "temptation by the devil," "the presence of God"); an imaginary teleology ("the kingdom of God," "the Last Judgment," "eternal life").

that the ego causes the thought?

The "pure spirit" is a pure stupidity: if we subtract the nervous system and the senses — the "mortal shroud" — then we miscalculate — that is all!

Meanwhile we have thought better of it.

This world of pure fiction is vastly inferior to the world of dreams insofar as the latter mirrors reality, whereas the former falsifies, devalues, and negates reality.

Today we no longer believe a word of all this.

Once the concept of "nature" had been invented as the opposite of "God," "natural" had to become a synonym of "reprehensible": this whole world of fiction is rooted in hatred of the natural (of reality!) ; it is the expression of a profound vexation at the sight of reality.

The so-called motive: another error.

The old word "will" now serves only to denote a resultant, a kind of individual reaction, which follows necessarily upon a number of partly contradictory, partly harmonious stimuli: the will no longer "acts" or "moves."Formerly, the proof of man's higher origin, of his divinity, was found in his consciousness, in his "spirit." To become perfect, he was advised to draw in his senses, turtle fashion, to cease all intercourse with earthly things, to shed his mortal shroud: then his essence would remain, the "pure spirit." Here too we have reconsidered: the development of consciousness, the "spirit," is for us nothing less than the symptom of a relative imperfection of the organism; it means trying, groping, blundering — an exertion which uses up an unnecessary amount of nervous energy.