"Nietzsche, Friedrich - The Antichrist" - читать интересную книгу автора (Nietzsche Friedrich Wilhelm)

part of its living heritage that it is able to face problems objectively
and coolly; it is the product of long centuries of philosophical
speculation. The concept, "god," was already disposed of before it
appeared. Buddhism is the only genuinely positive religion to be
encountered in history, and this applies even to its epistemology (which
is a strict phenomenalism) --It does not speak of a "struggle with sin,"
but, yielding to reality, of the "struggle with suffering." Sharply
differentiating itself from Christianity, it puts the self-deception
that lies in moral concepts be hind it; it is, in my phrase,beyond good
and evil.--The two physiological facts upon which it grounds itself and
upon which it bestows its chief attention are: first, an excessive
sensitiveness to sensation, which manifests itself as a refined
susceptibility to pain, and secondly, an extraordinary spirituality, a
too protracted concern with concepts and logical procedures, under the
influence of which the instinct of personality has yielded to a notion
of the "impersonal." (--Both of these states will be familiar to a few
of my readers, the objectivists, by experience, as they are to me).
These physiological states produced a depression, and Buddha tried to
combat it by hygienic measures. Against it he prescribed a life in the
open, a life of travel; moderation in eating and a careful selection of
foods; caution in the use of intoxicants; the same caution in arousing
any of the passions that foster a bilious habit and heat the blood;
finally, no worry, either on one's own account or on account of others.
He encourages ideas that make for either quiet contentment or good
cheer--he finds means to combat ideas of other sorts. He understands
good, the state of goodness, as something which promotes health. Prayer
is not included, and neither is asceticism. There is no categorical
imperative nor any disciplines, even within the walls of a monastery
(--it is always possible to leave--). These things would have been
simply means of increasing the excessive sensitiveness above mentioned.
For the same reason he does not advocate any conflict with unbelievers;
his teaching is antagonistic to nothing so much as to revenge, aversion,
ressentiment (--"enmity never brings an end to enmity": the moving
refrain of all Buddhism. . .) And in all this he was right, for it is
precisely these passions which, in view of his main regiminal purpose,
are unhealthful. The mental fatigue that he observes, already plainly
displayed in too much "objectivity" (that is, in the individual's loss
of interest in himself, in loss of balance and of "egoism"), he combats
by strong efforts to lead even the spiritual interests back to the ego.
In Buddha's teaching egoism is a duty. The "one thing needful," the
question "how can you be delivered from suffering," regulates and
determines the whole spiritual diet. (--Perhaps one will here recall
that Athenian who also declared war upon pure "scientificality," to wit,
Socrates, who also elevated egoism to the estate of a morality) .
21.
The things necessary to Buddhism are a very mild climate, customs of
great gentleness and liberality, and no militarism; moreover, it must
get its start among the higher and better educated classes.
Cheerfulness, quiet and the absence of desire are the chief desiderata,
and they are attained. Buddhism is not a religion in which perfection is