Status Updates From Human, All Too Human/Beyond...

Many aphorisms reflect to me my conflict with religion.

72 was good
74’One will seldom go wrong if one attributes extreme action to vanity, academe ones to habit and petty ones to fear.
Really liked 77 ‘Transfering honour from the person to the thing’ abt how sacrifice doesn’t make the thing great.

awful. awful.
He’s saying things and categorising them into black and white when that has no basis except his own feelings. Everyone is guilty of it. but goddamm he just can’t recover from what christianity did to him

did an oopsy

58’One may promise actions, but no senti-ments, for these are involuntary. Whoever promises to love or hate a person, or be faithful to him for ever, promises something which is not within his power;

patika ari 59 un 60

57’Is it not clear that in all 4 cases the individual loves something of himself, a thought, a desire, a production, better than anything else of himself, that he therefore divides his nature and to 1 part sacrifices all the rest?
just bc he acknowledges that there are grey values not just black n white, doesn’t mean that he actually believes in that. izskatas ka vins nespej izbegt no kristietibas kategorizacijas

56’We recognise, then, that there exist no sins in the metaphysical sense; but, in the same sense, also no virtues; we recognise that the entire domain of ethical ideas is perpetually tottering, that there are higher and deeper conceptions of good and evil, of moral and immoral.

Viņš vēljoprojām pārāk godā un idealize zinatnes viru, iekritot lidzigos pitfalls kaa kristietiba ko vins noniecina

51’He who always wears the mask of a friendly expression must eventually obtain a power over well-meaning dispositions without which the expression of friendliness is not to be compelled - and finally, these, again, obtain a power over him, he is well-meaning. (to some extent)
53’One of the commonest mistakes is this: because some one is truthful and honest towards us, he must speak the truth.

42’The hierarchy of possessions, however, is not fixed and equal at all times; if any one prefers vengeance to justice he is moral according to the standard of an earlier civilisation, but immoral according to the present one.
50’Prosper Mérimée:”Also know that there is nothing more common than doing evil for the pleasure of doing it.”

32 Finally, the standard by which we measure, our nature, is not of unalterable dimensions - we have moods and vacillations, and yet we should have to recognise ourselves as a fixed standard in order to estimate correctly the relation of any thing whatever to ourselves. .. it is one of the greatest and most inexplicable discords of existence.

-and therefore he no longer plants those trees which require regular care for centuries, and which are destined to afford shade to a long series of generations.
28 it is quite clear that the world is not good and not bad, and that the terms good and bad have only significance with respect to man[..]
31 secinajums: tiecies pēc loģikas bet pieņem neloģisko un haotisko (?)

Kant ‘The understand does not derive its laws from Nature but dictates them to her’

An actual drawback which accompanies the cessation of metaphysical views lies in the fact that the individual looks upon his short span of life too exclusively and receives no stronger incentives to build durable institutions intended to last for centuries -he himself wishes to pluck the fruit from the tree which he plants,

[..]the unity of the word is no security for the unity of the thing.
[..]metaphysical one; if one take away from the deep feeling the commingled elements of thought, then the strong feeling remains, and this guarantees nothing for knowledge but itself, just as strong faith proves only its strength and not the truth of what is believed in.
laba rindkopa pie 20tajam lapaspusēm kas paskaidro nihilismu

Were the existence of such world ever so well proved, the fact would nevertheless remain that it would be precisely the most irrelevant of all forms of knowledge (about heaven/metaphisycal)
The maker of language was not modest enough to think that he only gave designations to things, he believed rather that with his words he expressed the widest knowledge of the things

but everything has become: there are no eternal facts, just as there are no absolute truths. consequently what is needed from now on is historical philosophising and with it th evie rue of modesty.
We look at everything through the human head and cannot cut this head off

it’s a wonder how he did not kill himself, he has the musings of a 14yo girl just more morbidly described. I do like how he writes.

..the will to free will.
And if we are the deceived, are we also not the deceivers? Must we not also be deceivers?