The transcendental is the minimum of the eternal.
The genius does not need the transcendental method, because he has enough certainty in his normal intuition.
The justification of the psychical method lies in the seeing of things in God! The nearer intuition comes to idea, the more the transcendental method becomes unnecessary.
Here are the most important mistakes of Kant:
- The neglect of the meaning of time;
- That he makes no distinction between the reality of the inner and outer life;
- On a theoretical level, he wanted to know nothing of those things possessing a higher reality.
Because crime and punishment are not actually different, one may be at ease over it : no criminal truly escapes unpunished.
Critique of Kantian ethics and its “atheism”.
What I claim is: that the will is always good and that there cannot be any will to evil or evil will at all.
Evil is renouncement of will and the birth of instinct out of want. This is even proven precisely by that the will is always conscious, and instinct unconscious.
The ideas of freedom and universality must be identical. For every limitation is a determination from outside, and therefore has unfreedom. But if man is free, so must he be able to become what he wills. But the condition of that is the freedom of b possibilities. The ideas of freedom and totality are thus identical!
Unity and totality within the horizon.
Space as the I.
Chance hangs together with incarnation.
It is not at all true that all human action proceeds from the desire for pleasure. All action of the good person proceeds from what one can call worth, or existence, or life.
Pleasure is only the profession of life!
Vacillation among Schopenhauer and Fechner. Both fail to understand that the ethical and the basis of the world lie in that series upon which the “pleasure – pain” series is dependent: the series of “good – evil”. The “pleasure – pain” series runs parallel with it, but is of a yet secondary nature in relation to it.
How is desire related to life? The demand of life is desire!
Desire is to life as punishment is to guilt (as pain to death).
Punishment is to guilt as desire to worth, as desirelessness to worthlessness. Man’s want does not proceed from desire; it proceeds from that which others, and myself, have called worth, life or existence or reality. Desire is bound to this worth and is never directly attained, but only through it.
Woman reaches as far as desire, but not to value. She reaches as far as sympathy, but not respect. High respect for man: “moral” claim of masculine women?
As with desire and worth, so is the sun to the stars.
Desire and worth are identical in the deepest sense. They meet in the concept of the Good. And the Good is God!
In relation to the ethical, chance is overcome.
To know through classification is still immoral.
Boredom and impatience are the most immoral emotions there can be. For man sets time as real in them: he wants it to pass without him having to fill it, without it being mere phenomenal form of his inner liberation and extension, mere form in which he must strive to be realised, but rather independent from him, and he dependent on it. Boredom is at the same time the need to annul time from outside, and the longing for the devil’s work.
Just as a harsh noise or foul odour which I myself have caused does not pain me so as when the same is produced by another, so can one also imagine that God
Himself must not suffer at all under the ill and the evil of the world, nor could, because it is only in that place from which He has actively withdrawn, but is with that indeed also completely there.
Through grace, the temporal necessarily enters into relation with the timeless, the eternal, the free.
The expression of the state of this relation is, most generally, belief. Yet time is not explained as meaningless through this relation, but rather retains a meaning: And it certainly cannot retain a meaning through anything other than by relation to the timeless.
The mental expression of this general meaning of time is: courage! It is the direct effect of grace with respect to time (non-setting of all other compulsions), as belief is the direct effect of grace without respect to it.
As in the present, so are space and time also separated in eternity. Eternity is the meaning of the present.
The present is to eternity as the origin of things (before the Fall) to the end, to the destination (redemption from the Fall).
This is why the child only has the present.
Coherence of age and eternity.
The old man has only eternity.
The essence of the gambler.
The old man who is childlike: He has not grasped the meaning of life.
Only man can stride.
All sympathy is thoroughly the will for pleasure and is thus immoral, because in sympathy pleasure is directly striven for in place of worth.
Sympathy is immoral (let alone the foundation of morality) because it lies exactly within the “pleasure-sorrow” series, and not within the “worth-nothing” series, to which it is functionally tied. (Pleasure is dependent on conditions, worth is never dependent on conditions. ) Pain is here no doubt directly seen, but negated; and pleasure directly willed, without affirming worth, as in respect.
Cruelty: the desire to make pain real (to exclusive reality), instead of placing desire with “freedom-worth”.
Schopenhauer (whose Nirvana is as but the sole reality, sufferinglessness , overcoming of one’s own inhumanity) and Fechner are opposites within the same rank. As the essence of the world, both find always only pleasure and pain elements. Fechner is just the reverse of Schopenhauer; for one only pain was real, for the other only pleasure.
All cruel people have a uniquely pained face; because their being signifies precisely the condition of pain. Also the ascetic (Pascal).
Impudent: for non-estimation of Something.
Courage is the correlate of truth. It is the esteem-for-nothing of Nothing.
Cowardice is the esteem-for-something of Nothing.
Jewishness, baseness and stupidity. Morally, the Jew is that which stupidity is to the intellectual. He is the fly which bloodily flays the donkey.
Space is still subordinated to time.
Travel is immoral, since it is supposed to be the annulment of space within space.
The Jew as parody of the old man.
Conviction in all action; doubt in murder. There is also killing which is just (Mime). 38
Dualism as duplication through externalisation of the mental.
Causing an accidental event, which will knowingly be the object of humour, is villainous.
Every association39 parallels a process in the universe.
38 Mime is a proper name in Wagner’s “Ring”. [Trans] 39 Refers to psychological associations [Trans]
Telepathy is apperception.
Morality is assigned to the heart, intellect to the head.
Sickness is a special case of neurasthenia.
Neurasthenia and sickness: becoming passive toward sensation
in space outside the body : neurasthenia;
in space inside the body : sickness.
Desert – mirage – dream.
Night-fire: the river’s loss of identity.
Thirst for glory and immortality.
Thirst for glory is connectedness in time and in space.
There cannot be anything between immortality and morality. Therefore, all cultures will again be swept away.
Only the Good is.
Sickness and aloneness are related.
The impostor is related to the pathological liar. He deceives physically through his body: swindler.
All evil is one, in time and space.
The owner of a dog is he who has nothing of the dog at all in him. That is why he keeps a dog. He has the dog from outside.
Cremation is Dionysian.
Burial is Apollonian.
Resurrection of the flesh is not affected by burning.
The vain man is in equally high measure sensitive. For if he did not want to be watched, then others would also not watch him closely.
The genius can have no genial brother, no genial sister. . . .
Not only is the Good one in humanity, but also the evil. Every victory of the Good in one person helps all others – and vice versa.
God is the idea of curing, health. If we want it, so is the idea, so is God with us.
The doppelganger40 is the ensemble of all evil characteristics of the I. All particular fear is only a part of this fear, the fear of the doppelganger.
The lie is always inertia. Does the historian not have a relationship of reversion to the lie?
40 In German folklore, a doppelganger (lit. “double-goer”), is a wraith or apparition of a living person, as distinguished from a ghost. The concept of the existence of a spirit double, an exact but usually invisible replica of every man, bird, or beast, is an ancient and widespread belief. To meet one’s double is a sign that one’s death is imminent. [Trans]
The mirror is the surrogate for the creation of oneself. It has a relationship to vanity as even to individuality.
The criminal is hyperemic (animal), the neurasthenic anemic and greenish yellow (plant).
The problem of individuality is the problem of vanity. That there are many souls is the consequence of vanity. The criminal is vain because he desires singularity. One needs the onlooker, the theatre, the pose. Thereby the second person arises. Thereby the criminal is homosexual.
Genius is either inverted criminality or inverted sickness (especially inverted insanity).
The artist must create something of rather less worth than the philosopher, for he is more dependent on the moment than the latter.
If the blockhead Schiller, instead of the rubbish of his pleasant-sounding, comfortably moralizing phrase: “Joy shared is joy doubled – two in distress makes sorrow less!”, had said: “Man can share happiness, pain never!”, then he would have spoken something truthful.
That Goethe had a high opinion of Schiller naturally proves nothing, because he also had a very high opinion of Wieland, Byron and several painters of his time, and there wasn’t
