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

"virtue," as Kant would have it, is pernicious. "Virtue," "duty," "good
for its own sake," goodness grounded upon impersonality or a notion of
universal validity--these are all chimeras, and in them one finds only
an expression of the decay, the last collapse of life, the Chinese
spirit of Konigsberg. Quite the contrary is demanded by the most
profound laws of self-preservation and of growth: to wit, that every man
find hisown virtue, his own categorical imperative. A nation goes to
pieces when it confounds its duty with the general concept of duty.
Nothing works a more complete and penetrating disaster than every
"impersonal" duty, every sacrifice before the Moloch of abstraction.--To
think that no one has thought of Kant's categorical imperative as
dangerous to life!...The theological instinct alone took it under
protection !--An action prompted by the life-instinct proves that it is
a right action by the amount of pleasure that goes with it: and yet that
Nihilist, with his bowels of Christian dogmatism, regarded pleasure as
an objection . . . What destroys a man more quickly than to work, think
and feel without inner necessity, without any deep personal desire,
without pleasure--as a mere automaton of duty? That is the recipe for
decadence, and no less for idiocy. . . Kant became an idiot.--And such a
man was the contemporary of Goethe! This calamitous spinner of cobwebs
passed for the German philosopher--still passes today! . . . I forbid
myself to say what I think of the Germans. . . . Didn't Kant see in the
French Revolution the transformation of the state from the inorganic
form to the organic? Didn't he ask himself if there was a single event
that could be explained save on the assumption of a moral faculty in
man, so that on the basis of it, "the tendency of mankind toward the
good" could be explained, once and for all time? Kant's answer: "That is
revolution." Instinct at fault in everything and anything, instinct as a
revolt against nature, German decadence as a philosophy--that is
Kant!----
12.
I put aside a few sceptics, the types of decency in the history of
philosophy: the rest haven't the slightest conception of intellectual
integrity. They behave like women, all these great enthusiasts and
prodigies--they regard "beautiful feelings" as arguments, the "heaving
breast" as the bellows of divine inspiration, conviction as the
criterion of truth. In the end, with "German" innocence, Kant tried to
give a scientific flavour to this form of corruption, this dearth of
intellectual conscience, by calling it "practical reason." He
deliberately invented a variety of reasons for use on occasions when it
was desirable not to trouble with reason--that is, when morality, when
the sublime command "thou shalt," was heard. When one recalls the fact
that, among all peoples, the philosopher is no more than a development
from the old type of priest, this inheritance from the priest, this
fraud upon self, ceases to be remarkable. When a man feels that he has a
divine mission, say to lift up, to save or to liberate mankind--when a
man feels the divine spark in his heart and believes that he is the
mouthpiece of supernatural imperatives--when such a mission in. flames
him, it is only natural that he should stand beyond all merely
reasonable standards of judgment. He feels that he is himself sanctified