Beyond Good and Evil

to a respectful seriousness, and to a certain timid deference in presence of religions; but even when his sentiments have reached the stage of gratitude towards them, he has not personally advanced one step nearer to that which still maintains itself as Church or as piety; perhaps even the contrary. The practical indifference to religious matters in the midst of which he has been born and brought up, usually sublimates itself in his case into circumspection and cleanliness, which shuns contact with religious men and things; and it may be just the depth of his tolerance and humanity which prompts him to avoid the delicate trouble which tolerance itself brings with it.⁠—Every age has its own divine type of naivete, for the discovery of which other ages may envy it: and how much naivete⁠—adorable, childlike, and boundlessly foolish naivete is involved in this belief of the scholar in his superiority, in the good conscience of his tolerance, in the unsuspecting, simple certainty with which his instinct treats the religious man as a lower and less valuable type, beyond, before, and above which he himself has developed⁠—he, the little arrogant dwarf and mob-man, the sedulously alert, head-and-hand drudge of “ideas,” of “modern ideas”!

59

Whoever has seen deeply into the world has doubtless divined what wisdom there is in the fact that men are superficial. It is their preservative instinct which teaches them to be flighty, lightsome, and false. Here and there one finds a passionate and exaggerated adoration of “pure forms” in philosophers as well as in artists: it is not to be doubted that whoever has need of the cult of the superficial to that extent, has at one time or another made an unlucky dive beneath it. Perhaps there is even an order of rank with respect to those burnt children, the born artists who find the enjoyment of life only in trying to falsify its image (as if taking wearisome revenge on it), one might guess to what degree life has disgusted them, by the extent to which they wish to see its image falsified, attenuated, ultrified, and deified⁠—one might reckon the homines religiosi among the artists, as their highest rank. It is the profound, suspicious fear of an incurable pessimism which compels whole centuries to fasten their teeth into a religious interpretation of existence: the fear of the instinct which divines that truth might be attained too soon, before man has become strong enough, hard enough, artist enough.⁠ ⁠… Piety, the “Life in God,” regarded in this light, would appear as the most elaborate and ultimate product of the fear of truth, as artist-adoration and artist-intoxication in presence of the most logical of all falsifications, as the will to the inversion of truth, to untruth at any price. Perhaps there has hitherto been no more effective means of beautifying man than piety, by means of it man can become so artful, so superficial, so iridescent, and so good, that his appearance no longer offends.

60

To love mankind for God’s sake⁠—this has so far been the noblest and remotest sentiment to which mankind has attained. That love to mankind, without any redeeming intention in the background, is only an additional folly and brutishness, that the inclination to this love has first to get its proportion, its delicacy, its gram of salt and sprinkling of ambergris from a higher inclination⁠—whoever first perceived and “experienced” this, however his tongue may have stammered as it attempted to express such a delicate matter, let him for all time be holy and respected, as the man who has so far flown highest and gone astray in the finest fashion!

61

The philosopher, as we free spirits understand him⁠—as the man of the greatest responsibility, who has the conscience for the general development of mankind⁠—will use religion for his disciplining and educating work, just as he will use the contemporary political and economic conditions. The selecting and disciplining influence⁠—destructive, as well as creative and fashioning⁠—which can be exercised by means of religion is manifold and varied, according to the sort of people placed under its spell and protection. For those who are strong and independent, destined and trained to command, in whom the judgment and skill of a ruling race is incorporated, religion is an additional means for overcoming resistance in the exercise of authority⁠—as a bond which binds rulers and subjects in common, betraying and surrendering to the former the conscience of the latter, their inmost heart, which would fain escape obedience. And in the case of the unique natures of noble origin, if by virtue of superior spirituality they should incline to a more retired and contemplative life, reserving to themselves only the more refined forms of government (over chosen disciples or members of an order), religion itself may be used as a means for obtaining peace from the noise and trouble of managing grosser affairs, and for securing immunity from the unavoidable filth of all political agitation. The Brahmins, for instance, understood this fact. With the help of a religious organization, they secured to themselves the power of nominating kings for the people, while their sentiments prompted them to keep apart and outside, as men with a higher and super-regal mission. At the same time religion gives inducement and opportunity to some of the subjects to qualify themselves for future ruling and commanding the slowly ascending ranks and classes, in which, through fortunate marriage customs, volitional power and delight in self-control are on the increase. To them religion offers sufficient incentives and temptations to aspire to higher intellectuality, and to experience the sentiments of authoritative self-control, of silence, and of solitude. Asceticism and Puritanism are almost indispensable means of educating and ennobling a race which seeks to rise above its hereditary baseness and work itself upwards to future supremacy. And finally, to ordinary men, to the majority of the people, who exist for service and general utility, and are only so far entitled to exist,