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

the technic of nihilism. Let me repeat: this depressing and contagious
instinct stands against all those instincts which work for the
preservation and enhancement of life: in the role of protector of the
miserable, it is a prime agent in the promotion of decadence--pity
persuades to extinction....Of course, one doesn't say "extinction": one
says "the other world," or "God," or "the true life," or Nirvana,
salvation, blessedness.... This innocent rhetoric, from the realm of
religious-ethical balderdash, appears a good deal less innocent when one
reflects upon the tendency that it conceals beneath sublime words: the
tendency to destroy life. Schopenhauer was hostile to life: that is why
pity appeared to him as a virtue. . . . Aristotle, as every one knows,
saw in pity a sickly and dangerous state of mind, the remedy for which
was an occasional purgative: he regarded tragedy as that purgative. The
instinct of life should prompt us to seek some means of puncturing any
such pathological and dangerous accumulation of pity as that appearing
in Schopenhauer's case (and also, alack, in that of our whole literary
decadence, from St. Petersburg to Paris, from Tolstoi to Wagner), that
it may burst and be discharged. . . Nothing is more unhealthy, amid all
our unhealthy modernism, than Christian pity. To be the doctors here, to
be unmerciful here, to wield the knife here--all this is our business,
all this is our sort of humanity, by this sign we are philosophers, we
Hyperboreans !--
8.
It is necessary to say just whom we regard as our antagonists:
theologians and all who have any theological blood in their veins--this
is our whole philosophy. . . . One must have faced that menace at close
hand, better still, one must have had experience of it directly and
almost succumbed to it, to realize that it is not to be taken lightly
(--the alleged free-thinking of our naturalists and physiologists seems
to me to be a joke--they have no passion about such things; they have
not suffered--). This poisoning goes a great deal further than most
people think: I find the arrogant habit of the theologian among all who
regard themselves as "idealists"--among all who, by virtue of a higher
point of departure, claim a right to rise above reality, and to look
upon it with suspicion. . . The idealist, like the ecclesiastic, carries
all sorts of lofty concepts in his hand (--and not only in his hand!);
he launches them with benevolent contempt against "understanding," "the
senses," "honor," "good living," "science"; he sees such things as
beneath him, as pernicious and seductive forces, on which "the soul"
soars as a pure thing-in-itself--as if humility, chastity, poverty, in a
word, holiness, had not already done much more damage to life than all
imaginable horrors and vices. . . The pure soul is a pure lie. . . So
long as the priest, that professional denier, calumniator and poisoner
of life, is accepted as a higher variety of man, there can be no answer
to the question, What is truth? Truth has already been stood on its head
when the obvious attorney of mere emptiness is mistaken for its
representative.
9.
Upon this theological instinct I make war: I find the tracks of it
everywhere. Whoever has theological blood in his veins is shifty and