the body he explained to himself in this way: that in the articles of food there must be invisibly small constituents of flesh or blood or bone which during alimentation became disengaged and united with the homogeneous in the body. But if All can become out of All, the Firm out of the Liquid, the Hard out of the Soft, the Black out of the White, the Fleshy out of Bread, then also All must be contained in All. The names of things in that case express only the preponderance of the one substance over the other substances to be met with in smaller, often imperceptible quantities. In gold, that is to say, in that which one designates _a potiore_ by the name "gold," there must be also contained silver, snow, bread, and flesh, but in very small quantities; the whole is called after the preponderating item, the gold-substance.
But how is it possible, that one substance preponderates and fills a thing in greater mass than the others present? Experience shows, that this preponderance is gradually produced only through Motion, that the preponderance is the result of a process, which we commonly call Becoming. On the other hand, that "All is in All" is not the result of a process, but, on the contrary, the preliminary condition of all Becoming and all Motion, and is consequently previous to all Becoming.
In other words: experience teaches, that continually the like is added to the like, _e.g.,_ through nourishment, therefore originally those homogeneous substances were not together and agglomerated, but they were separate. Rather, in all empiric processes coming before our eyes, the homogeneous is always segregated from the heterogeneous and transmitted (_e.g.,_ during nourishment, the particles of flesh out of the bread, &c), consequently the pell-mell of the different substances is the older form of the constitution of things and in point of time previous to all Becoming and Moving. If all so-called Becoming is a segregating and presupposes a mixture, the question arises, what degree of intermixture this pell-mell must have had originally.
Although the process of a moving on the part of the homogeneous to the homogeneous--_i.e.,_ Becoming--has already lasted an immense time, one recognises in spite of that, that even yet in all things remainders and seed-grains of all other things are enclosed, waiting for their segregation, and one recognises further that only here and there a preponderance has been brought about; the primal mixture must have been a complete one, _i.e.,_ going down to the infinitely small, since the separation and unmixing takes up an infinite length of time. Thereby strict adherence is paid to the thought: that everything which possesses an essential "Being" is infinitely divisible, without forfeiting its specificum.
According to these hypotheses Anaxagoras conceives of the world's primal existence: perhaps as similar to a dust-like mass of infinitely small, concrete particles of which every one is specifically simple and possesses one quality only, yet so arranged that every specific quality is represented in an infinite number of individual particles.
Such particles Aristotle has called _Homoiomere_ in consideration of the fact that they are the Parts, all equal one to another, of a Whole which is homogeneous with its Parts. One would however commit a serious mistake to equate this primal pell-mell of all such particles, such "seed-grains of things" to the one primal matter of Anaximander; for the latter's primal matter called the "Indefinite" is a thoroughly coherent and peculiar mass, the former's primal pell-mell is an aggregate of substances. It is true one can assert about this Aggregate of Substances exactly the same as about the Indefinite of Anaximander, as Aristotle does: it could be neither white nor grey, nor black, nor of any other colour; it was tasteless, scentless, and altogether as a Whole defined neither quantitatively nor qualitatively: so far goes the similarity of the Anaximandrian Indefinite and the Anaxagorean Primal Mixture. But disregarding this negative equality they distinguish themselves one from another positively by the latter being a compound, the former a unity. Anaxagoras had by the assumption of his Chaos at least so much to his advantage, that he was not compelled to deduce the Many from the One, the Becoming out of the "Existent."
Of course with his complete intermixture of the "seeds" he had to admit one exception: the Nous was not then, nor is It now admixed with any thing. For if It were admixed with only one "Existent," It would have, in infinite divisions, to dwell in all things. This exception is logically very dubious, especially considering the previously described material nature of the Nous, it has something mythological in itself and seems arbitrary, but was however, according to Anaxagorean _prœmissa,_ a strict necessity. The Mind, which is moreover infinitely divisible like any other matter, only not through other matters but through Itself, has, if It divides Itself, in dividing and conglobating sometimes in large, sometimes in small masses, Its equal mass and quality from all eternity; and that which at this minute exists as Mind in animals, plants, men, was also Mind without a more or less, although distributed in another way a thousand years ago. But wherever It had a relation to another substance, there It never was admixed with it, but voluntarily seized it, moved and pushed it arbitrarily--in short, ruled it. Mind, which alone has motion in Itself, alone possesses ruling power in this world and shows it through moving the grains of matter.
But whither does It move them? Or is a motion conceivable, without direction, without path? Is Mind in Its impacts just as arbitrary as it is, with regard to the time when It pushes, and when It does not push? In short, does Chance, _i.e.,_ the blindest option, rule within Motion? At this boundary we step into the Most Holy within the conceptual realm of Anaxagoras.
17 What had to be done with that chaotic pell-mell of the primal state previous to all motion, so that out of it, without any increase of new substances and forces, the existing world might originate, with its regular stellar orbits, with its regulated forms of seasons and days, with its manifold beauty and order,--in short, so that out of the Chaos might come a Cosmos? This can be only the effect of Motion, and of a definite and well-organised motion. This Motion itself is the means of the Nous, Its goal would be the perfect segregation of the homogeneous, a goal up to the present not yet attained, because the disorder and the mixture in the beginning was infinite. This goal is to be striven after only by an enormous process, not to be realized suddenly by a mythological stroke of the wand. If ever, at an infinitely distant point of time, it is achieved that everything homogeneous is brought together and the "primal-existences" undivided are encamped side by side in beautiful order, and every particle has found its comrades and its home, and the great peace comes about after the great division and splitting up of the substances, and there will be no longer anything that is divided ind split up, then the Nous will again return into Its automobilism and, no longer Itself divided, roam through the world, sometimes in larger, sometimes in smaller masses, as plant-mind or animal-mind, and no longer will It take up Its new dwelling-place in other matter. Meanwhile the task has not been completed; but the kind of motion which the Nous has thought out, in order to solve the task, shows a marvellous suitableness, for by this motion the task is further solved in each new moment. For this motion has the character of concentrically progressive circular motion; it began at some one point of the chaotic mixture, in the form of a little gyration, and in ever larger paths this circular movement traverses all existing "Being," jerking forth everywhere the homogeneous to the homogeneous. At first this revolution brings everything Dense to the Dense, everything Rare to the Rare, and likewise all that is Dark, Bright, Moist, Dry to their kind; above these general groups or classifications there are again two still more comprehensive, namely _Ether,_ that is to say everything that is Warm, Bright, Rare, and _Aër,_ that is to say everything that is Dark, Cold, Heavy, Firm.
Through the segregation of the ethereal masses from the aërial, there is formed, as the most immediate effect of that epicycle whose centre moves along in the circumference of ever greater circles, a something as in an eddy made in standing water; heavy compounds are led towards the middle and compressed. Just in the same way that travelling waterspout in chaos forms itself on the outer side out of the Ethereal, Rare, Bright Constituents, on the inner side out of the Cloudy, Heavy, Moist Constituents. Then in the course of this process out of that Aërial mass, conglomerating in its interior, water is separated, and again out of the water the earthy element, and then out of the earthy element, under the effect of the awful cold are separated the stones. Again at some juncture masses of stone, through the momentum of the rotation, are torn away sideways from the earth and thrown into the realm of the hot light Ether; there in the latter's fiery element they are made to glow and, carried along in the ethereal rotation, they irradiate light, and as sun and stars illuminate and warm the earth, in herself dark and cold. The whole conception is of a wonderful daring and simplicity and has nothing of that clumsy and anthropomorphical teleology, which has been frequently connected with the name of Anaxagoras. That conception has its greatness just in this, that it derives the whole Cosmos of Becoming out of the moved circle, whereas Parmenides contemplated the true "Existent" as a resting, dead ball. Once that circle is put into motion and caused to roll by the Nous, then all the order, law and beauty of the world is the natural consequence of that first impetus. How very much one wrongs Anaxagoras if one reproaches him for the wise abstention from teleology which shows itself in this conception and talks scornfully of his Nous as of a _deus ex machina._ Rather, on account of the elimination of mythological and theistic miracle-working and anthropomorphic ends and utilities, Anaxagoras might have made use of proud words similar to those which Kant used in his Natural History of the Heavens. For it is indeed a sublime thought, to retrace that grandeur of the cosmos and the marvellous arrangement of the orbits of the stars, to retrace all that, in all forms to a simple, purely mechanical motion and, as it were, to a moved mathematical figure, and therefore not to reduce all that to purposes and intervening hands of a machine-god, but only to a kind of oscillation, which, having once begun, is in its progress necessary and definite, and effects result which resemble the wisest computation of sagacity and extremely well thought-out fitness without being anything of the sort. "I enjoy the pleasure," says Kant, of seeing how a well-ordered whole produces itself without the assistance of arbitrary fabrications, under the impulse of fixed laws of motion--a well-ordered whole which looks so similar to that world-system which is ours, that I cannot abstain from considering it to be the same.
It seems to me that one might say here, in a certain sense without presumption: 'Give me matter and I will build a world out of it.'"
18 Suppose now, that for once we allow that primal mixture as rightly concluded, some considerations especially from Mechanics seem to oppose the grand plan of the world edifice. For even though the Mind at a point causes a circular movement its continuation is only conceivable with great difficulty, especially since it is to be infinite and gradually to make all existing masses rotate. As a matter of course one would assume that the pressure of all the remaining matter would have crushed out this small circular movement when it had scarcely begun; that this does not happen presupposes on the part of the stimulating Nous, that the latter began to work suddenly with awful force, or at any rate so quickly, that we must call the motion a whirl: such a whirl as Democritus himself imagined. And since this whirl must be infinitely strong in order not to be checked through the whole world of the Infinite weighing heavily upon it, it will be infinitely quick, for strength can manifest itself originally only in speed. On the contrary the broader the concentric rings are, the slower will be this motion; if once the motion could reach the end of the infinitely extended world, then this motion would have already infinitely little speed of rotation. _Vice versa,_ if we conceive of the motion as infinitely great, _i.e.,_ infinitely quick, at the moment of the very first beginning of motion, then the original circle must have been infinitely small; we get therefore as the beginning a particle rotated round itself, a particle with an infinitely small material content. This however would not at all explain the further motion; one might imagine even all particles of the primal mass to rotate round themselves and yet the whole mass would remain unmoved and unseparated. If, however, that material particle of infinite smallness, caught and swung by the Nous, was not turned round itself but described a circle somewhat larger than a point, this would cause it to knock against other material particles, to move them on, to hurl them, to make them rebound and thus gradually to stir up a great and spreading tumult within which, as the next result, that separation of the aërial masses from the ethereal had to take place. Just as the commencement of the motion itself is an arbitrary act of the Nous, arbitrary also is the manner of this commencement in so far as the first motion circumscribes a circle of which the radius is chosen somewhat larger than a point.
19 Here of course one might ask, what fancy had at that time so suddenly occurred to the Nous, to knock against some chance material particle out of that number of particles and to turn it around in whirling dance and why that did not occur to It earlier. Whereupon Anaxagoras would answer: "The Nous has the privilege of arbitrary action; It may begin at any chance time, It depends on Itself, whereas everything else is determined from outside. It has no duty, and no end which It might be compelled to pursue; if It did once begin with that motion and set Itself an end, this after all was only--the answer is difficult, Heraclitus would say--_play!_" That seems always to have been the last solution or answer hovering on the lips of the Greek. The Anaxagorean Mind is an artist and in truth the most powerful genius of mechanics and architecture, creating with the simplest means the most magnificent forms and tracks and as it were a mobile architecture, but always out of that irrational arbitrariness which lies in the soul of the artist. It is as though Anaxagoras was pointing at Phidias and in face of the immense work of art, the Cosmos, was calling out to us as he would do in front of the Parthenon: "The Becoming is no moral, but only an artistic phenomenon." Aristotle relates that, to the question what made life worth living, Anaxagoras had answered: "Contemplating the heavens and the total order of the Cosmos." He treated physical things so devotionally, and with that same mysterious awe, which we feel when standing in front of an antique temple; his doctrine became a species of free-thinking religious exercise, protecting itself through the _odi profanum vulgus et arceo_ and choosing its adherents with precaution out of the highest and noblest society of Athens. In the exclusive community of the Athenian Anaxagoreans the mythology of the people was allowed only as a symbolic language; all myths, all gods, all heroes were considered here only as hieroglyphics of the interpretation of nature, and even the Homeric epic was said to be the canonic song of the sway of the Nous and the struggles and laws of Nature. Here and there a note from this society of sublime free-thinkers penetrated to the people; and especially Euripides, the great and at all times daring Euripides, ever thinking of something new, dared to let many things become known by means of the tragic mask, many things which pierced like an arrow through the senses of the masses and from which the latter freed themselves only by means of ludicrous caricatures and ridiculous re-interpretations.
The greatest of all Anaxagoreans however is Pericles, the mightiest and worthiest man of the world; and Plato bears witness that the philosophy of Anaxagoras alone had given that sublime flight to the genius of Pericles. When as a public orator he stood before his people, in the beautiful rigidity and immobility of a marble Olympian and now, calm, wrapped in his mantle, with unruffled drapery, without any change of facial expression, without smile, with a voice the strong tone of which remained ever the same, and when he now spoke in an absolutely un-Demosthenic but merely Periclean fashion, when he thundered, struck with lightnings, annihilated and redeemed--then he was the epitome of the Anaxagorean Cosmos, the image of the Nous, who has built for Itself the most beautiful and dignified receptacle, then Pericles was as it were the visible human incarnation of the building, moving, eliminating, ordering, reviewing, artistically-undetermined force of the Mind. Anaxagoras himself said man was the most rational being or he must necessarily shelter the Nous within himself in greater fulness than all other beings, because he had such admirable organs as his hands; Anaxagoras concluded therefore, that that Nous, according to the extent to which It made Itself master of a material body, was always forming for Itself out of this material the tools corresponding to Its degree of power, consequently the Nous made the most beautiful and appropriate tools, when It was appearing in his greatest fulness.
And as the most wondrous and appropriate action of the Nous was that circular primal-motion, since at that time the Mind was still together, undivided, in Itself, thus to the listening Anaxagoras the effect of the Periclean speech often appeared perhaps as a simile of that circular primal-motion; for here too he perceived a whirl of thoughts moving itself at first with awful force but in an orderly manner, which in concentric circles gradually caught and carried away the nearest and farthest and which, when it reached its end, had reshaped--organising and segregating--the whole nation.
To the later philosophers of antiquity the way in which Anaxagoras made use of his Nous for the interpretation of the world was strange, indeed scarcely pardonable; to them it seemed as though he had found a grand tool but had not well understood it and they tried to retrieve what the finder had neglected. They therefore did not recognise what meaning the abstention of Anaxagoras, inspired by the purest spirit of the method of natural science, had, and that this abstention first of all in every case puts to itself the question: "What is the cause of Something"? (_causa efficiens_)--and not "What is the purpose of Something"? (_causa finalis_). The Nous has not been dragged in by Anaxagoras for the purpose of answering the special question: "What is the cause of motion and what causes regular motions?"; Plato however reproaches him, that he ought to have, but had not shown that everything was in its own fashion and its own place the most beautiful, the best and the most appropriate. But this Anaxagoras would not have dared to assert in any individual case, to him the existing world was not even the most conceivably perfect world, for he saw everything originate out of everything, and he found the segregation of the substances through the Nous complete and done with, neither at the end of the filled space of the world nor in the individual beings.
For his understanding it was sufficient that he had found a motion, which, by simple continued action could create the visible order out of a chaos mixed through and through; and he took good care not to put the question as to the Why? of the motion, as to the rational purpose of motion. For if the Nous had to fulfil by means of motion a purpose innate in the noumenal essence, then it was no longer in Its free will to commence the motion at any chance time; in so far as the Nous is eternal, It had also to be determined eternally by this purpose, and then no point of time could have been allowed to exist in which motion was still lacking, indeed it would have been logically forbidden to assume a starting point for motion: whereby again the conception of original chaos, the basis of the whole Anaxagorean interpretation of the world would likewise have become logically impossible. In order to escape such difficulties, which teleology creates, Anaxagoras had always to emphasise and asseverate that the Mind has free will; all Its actions, including that of the primal motion, were actions of the "free will," whereas on the contrary after that primeval moment the whole remaining world was shaping itself in a strictly determined, and more precisely, mechanically determined form. That absolutely free will however can be conceived only as purposeless, somewhat after the fashion of children's play or the artist's bent for play. It is an error to ascribe to Anaxagoras the common confusion of the teleologist, who, marvelling at the extraordinary appropriateness, at the agreement of the parts with the whole, especially in the realm of the organic, assumes that that which exists for the intellect had also come into existence through intellect, and that that which man brings about only under the guidance of the idea of purpose, must have been brought about by Nature through reflection and ideas of purpose. (Schopenhauer, "The World As Will And Idea," vol. ii., Second Book, chap. 26: On Teleology).
Conceived in the manner of Anaxagoras, however, the order and appropriateness of things on the contrary is nothing but the immediate result of a blind mechanical motion; and only in order to cause this motion, in order to get for once out of the dead-rest of the Chaos, Anaxagoras assumed the free-willed Nous who depends only on Itself.
He appreciated in the Nous just the very quality of being a thing of chance, a chance agent, therefore of being able to act unconditioned, undetermined, guided neither by causes nor by purposes.
Notes for a Continuation (Early Part of 1873) 1 That this total conception of the Anaxagorean doctrine must be right, is proved most clearly by the way in which the successors of Anaxagoras, the Agrigentine Empedocles and the atomic teacher Democritus in their counter-systems actually criticised and improved that doctrine. The method of this critique is more than anything a continued renunciation in that spirit of natural science mentioned above, the law of economy applied to the interpretation of nature.
That hypothesis, which explains the existing world with the smallest expenditure of assumptions and means is to have preference: for in such a hypothesis is to be found the least amount of arbitrariness, and in it free play with possibilities is prohibited. Should there be two hypotheses which both explain the world, then a strict test must be applied as to which of the two better satisfies that demand of economy.
He who can manage this explanation with the simpler and more known forces, especially the mechanical ones, he who deduces the existing edifice of the world out of the smallest possible number of forces, will always be preferred to him who allows the more complicated and less-known forces, and these moreover in greater number, to carry on a world-creating play. So then we see Empedocles endeavouring to remove the _superfluity_ of hypotheses from the doctrine of Anaxagoras.
The first hypothesis which falls as unnecessary is that of the Anaxagorean Nous, for its assumption is much too complex to explain anything so simple as motion. After all it is only necessary to explain the two kinds of motion: the motion of a body towards another, and the motion away from another.
2 If our present Becoming is a segregating, although not a complete one, then Empedocles asks: what prevents complete segregation? Evidently a force works against it, _i.e.,_ a latent motion of attraction.
Further: in order to explain that Chaos, a force must already have been at work; a movement is necessary to bring about this complicated entanglement.
Therefore periodical preponderance of the one and the other force is certain. They are opposites.
The force of attraction is still at work; for otherwise there would be no Things at all, everything would be segregated.
This is the actual fact: two kinds of motion. The Nous does not explain them. On the contrary, Love and Hatred; indeed we certainly see that these move as well as that the Nous moves.
Now the conception of the primal state undergoes a change: it is the most _blessed._ With Anaxagoras it was the chaos before the architectural work, the heap of stones as it were upon the building site.
3 Empedocles had conceived the thought of a tangential force originated by revolution and working against gravity ("de coelo," i., p. 284), He considered the continuation of the circular movement according to Anaxagoras _impossible._ It would result in a _whirl, i.e.,_ the contrary of ordered motion.
If the particles were infinitely mixed, pell-mell, then one would be able to break asunder the bodies without any exertion of power, they would not cohere or hold together, they would be as dust.
The forces, which press the atoms against one another, and which give stability to the mass, Empedocles calls "Love." It is a molecular force, a constitutive force of the bodies.
4 Against Anaxagoras.
1. The Chaos already presupposes motion.
2. Nothing prevented the complete segregation.
3. Our bodies would be dust-forms. How can motion exist, if there are not counter-motions in all bodies?
4. An ordered permanent circular motion impossible; only a whirl. He assumes the whirl itself to be an effect of the νεῑκος.--ἀπορροιαί. How do distant things operate on one another, sun upon earth? If everything were still in a whirl, that would be impossible. Therefore at least two moving powers: which must be inherent in Things.
5. Why infinite ὄντα? Transgression of experience. Anaxagoras meant the chemical atoms. Empedocles tried the assumption of four kinds of chemical atoms. He took the aggregate states to be essential, and heat to be co-ordinated. Therefore the aggregate states through repulsion and attraction; matter in four forms.
6. The periodical principle is necessary.
7. With the living beings Empedocles will also deal still on the same principle. Here also he denies purposiveness. His greatest deed. With Anaxagoras a dualism.
5 The symbolism of _sexual love._ Here as in the Platonic fable the longing after Oneness shows itself, and here, likewise, is shown that once a greater unity already existed; were this greater unity established, then this would again strive after a still greater one.
The conviction of the unity of everything living guarantees that once there was an _immense Living Something,_ of which we are pieces; that is probably the Sphairos itself. He is the most blessed deity.
Everything was connected only through love, therefore in the highest degree appropriate. Love has been torn to pieces and splintered by hatred, love has been divided into her elements and killed--bereft of life. In the whirl no living individuals originate. Eventually everything is segregated and now our period begins. (He opposes the Anaxagorean Primal Mixture by a Primal Discord.) Love, blind as she is, with furious haste again throws the elements one against another endeavouring to see whether she can bring them back to life again or not. Here and there she is successful. It continues. A presentiment originates in the living beings, that they are to strive after still higher unions than home and the primal state. Eros. It is a terrible crime to kill life, for thereby one works back to the Primal Discord.
Some day everything will be again one _single life,_ the most blissful state.
The Pythagorean-orphean doctrine re-interpreted in the manner of natural science. Empedocles consciously masters both means of expression, therefore he is the first rhetor. Political aims.
The double-nature--the agonal and the loving, the compassionate.
Attempt of the _Hellenic total reform_.
All inorganic matter has originated out of organic, it is dead organic matter. Corpse and man.
6 DEMOCRITUS The greatest possible simplification of the hypotheses.
1. There is motion, therefore vacuum, therefore a "Non-Existent."
Thinking is motion.
2. If there is a "Non-Existent" it must be indivisible, _i.e.,_ absolutely filled. Division is only explicable in case of empty spaces and pores. The "Non-Existent" alone is an absolutely porous thing.
3. The secondary qualities of matter, νόμῳ, not of Matter-In-Itself.
4. Establishment of the primary qualities of the ἄτομα. Wherein homogeneous, wherein heterogeneous?
5. The aggregate-states of Empedocles (four elements) presuppose only the homogeneous atoms, they themselves cannot therefore be ὄντα.
6. Motion is connected indissolubly with the atoms, effect of gravity.
Epicur. Critique: what does gravity signify in an infinite vacuum?
7. Thinking is the motion of the fire-atoms. Soul, life, perceptions of the senses...Value of materialism and its embarrassment.
Plato and Democritus.
The hermit-like homeless noble searcher for truth. Democritus and the Pythagoreans together find the basis of natural sciences...What are the causes which have interrupted a flourishing science of experimental physics in antiquity after Democritus?
7 Anaxagoras has taken from Heraclitus the idea that in every Becoming and in every Being the opposites are together.
He felt strongly the contradiction that a body has many qualities and he _pulverised_ it in the belief that he had now dissolved it into its true qualities..._Plato:_ first Heraclitean, later Sceptic: Everything, even Thinking, is in a state of flux.
Brought through Socrates to the permanence of the good, the beautiful.
These assumed as entitative.
All generic ideals partake of the idea of the good, the beautiful, and they too are therefore _entitative_, _being_ (as the soul partakes of the idea of Life). The idea is _formless_.
Through Pythagoras' metempsychosis has been answered the question: how we can know anything about the ideas.
Plato's end: scepticism in Parmenides. Refutation of ideology.
8 CONCLUSION Greek thought during the _tragic age is pessimistic_ or _artistically optimistic_.
Their judgment about _life_ implies more.
The One, flight from the Becoming. _Aut_ unity, _aut_ artistic play.
Deep distrust of reality: nobody assumes a good god, who has made everything _optime_.
{Pythagoreans, religious sect.
{Anaximander.
{Empedocles.
Eleates.
{Anaxagoras.
{Heraclitus.
Democritus: the world without moral and æsthetic meaning, pessimism of chance.
If one placed a tragedy before all these, the three former would see in it the mirror of the fatality of existence, Parmenides a transitory appearance, Heraclitus and Anaxagoras an artistic edifice and image of the world-laws, Democritus the result of machines...With Socrates _Optimism_ begins, an optimism no longer artistic, with teleology and faith in the good god; faith in the enlightened good man. Dissolution of the instincts, Socrates breaks with the hitherto prevailing _knowledge_ and _culture;_ he intends returning to the old citizen-virtue and to the State.
Plato dissociates himself from the State, when he observes that the State has become identical with the new Culture.
The Socratic scepticism is a weapon against the hitherto prevailing culture and knowledge.
ON TRUTH AND FALSITY IN THEIR ULTRAMORAL SENSE (1873) In some remote corner of the universe, effused into innumerable solar-systems, there was once a star upon which clever animals invented cognition. It was the haughtiest, most mendacious moment in the history of this world, but yet only a moment. After Nature had taken breath awhile the star congealed and the clever animals had to die.--Someone might write a fable after this style, and yet he would not have illustrated sufficiently, how wretched,; shadow-like, transitory, purposeless and fanciful the human intellect appears in Nature. There were eternities during which this intellect did not exist, and when it has once more passed away there will be nothing to show that it has existed. For this intellect is not concerned with any further mission transcending the sphere of human life. No, it is purely human and none but its owner and procreator regards it so pathetically as to suppose that the world revolves around it. If, however, we and the gnat could understand each other we should learn that even the gnat swims through the air with the same pathos, and feels within itself the flying centre of the world. Nothing in Nature is so bad or so insignificant that it will not, at the smallest puff of that force cognition, immediately swell up like a balloon, and just as a mere porter wants to have his admirer, so the very proudest man, the philosopher, imagines he sees from all sides the eyes of the universe telescopically directed upon his actions and thoughts.
It is remarkable that this is accomplished by the intellect, which after all has been given to the most unfortunate, the most delicate, the most transient beings only as an expedient, in order to detain them for a moment in existence, from which without that extra-gift they would have every cause to flee as swiftly as Lessing's son.[1] That haughtiness connected with cognition and sensation, spreading blinding fogs before the eyes and over the senses of men, deceives itself therefore as to the value of existence owing to the fact that it bears within itself the most flattering evaluation of cognition. Its most general effect is deception; but even its most particular effects have something of deception in their nature.
The intellect, as a means for the preservation of the individual, develops its chief power in dissimulation; for it is by dissimulation that the feebler, and less robust individuals preserve themselves, since it has been denied them to fight the battle of existence with horns or the sharp teeth of beasts of prey. In man this art of dissimulation reaches its acme of perfection: in him deception, flattery, falsehood and fraud, slander, display, pretentiousness, disguise, cloaking convention, and acting to others and to himself in short, the continual fluttering to and fro around the _one_ flame--Vanity: all these things are so much the rule, and the law,