THE ANTICHRIST
By
Friedrich Nietzsche
Translation: H.L. Mencken
54.
Do not let your
self be deceived: great intellects are sceptical.
Zarathustra is a sceptic. The strength, the
freedom which proceed from intellectual power, from a superabundance of intellectual power, manifest themselves as scepticism. Men of fixed convictions do not count when it comes to determining what is fundamental in values and lack of values. Men of convictions are prisoners. They do not see far enough, they do not see what is below them: whereas a man who would talk to any purpose about value and non-value must be able to see five hundred convictions beneath him--and behind him. . . . A mind that aspires to great things, and that wills the means thereto, is necessarily sceptical.
freedom from any sort of conviction belongs to strength, and to an independent point of view. . . That grand passion which is at once the foundation and the power of a sceptic's existence, and is both more enlightened and more despotic than he is him
self, drafts the whole of his intellect into its ser
vice; it makes him unscrupulous; it gives him courage to employ unholy means; under certain circumstances it does not begrudge him even convictions. Conviction as a means: one may achieve a
good deal by means of a conviction. A grand passion makes use of and uses up convictions; it does not
yield to them--it knows it
self to be sovereign.--On the contrary, the need of faith, of some thing unconditioned by yea or nay, of Carlylism, if I may be allowed the word, is a need of weakness. The man of faith, the "believer" of any sort, is necessarily a dependent man--such a man cannot posit him
self as a goal, nor can he find goals within him
self. The "believer" does not belong to him
self; he can only be a means to an end; he must be used up; he needs some one to use him up. His instinct gives the highest honours to an ethic of
self-effacement; he is prompted to embrace it by everything: his prudence, his experience, his vanity. Every sort of faith is in it
self an evidence of
self-effacement, of
self-estrangement. . . When one reflects how necessary it is to the great majority that there be regulations to restrain them from without and hold them fast, and to what extent control, or, in a higher sense, slavery, is the one and only condition which makes for the well-being of the weak-willed man, and especially woman, then one at once understands conviction and "faith." To the man with convictions they are his backbone. To avoid seeing many things, to be impartial about nothing, to be a party man through and through, to estimate all values strictly and infallibly--these are conditions necessary to the existence of such a man. But by the same token they are antagonists of the truthful man--of the truth. . . . The believer is not free to answer the question, "true" or "not true," according to the dictates of his own con
science: integrity on this point would work his instant downfall. The pathological limitations of his vision turn the man of convictions into a fanatic--Savonarola, Luther, Rousseau, Robespierre, Saint-Simon--these types stand in opposition to the strong, emancipated
spirit. But the grandiose attitudes of these sick intellects, these intellectual epileptics, are of influence upon the great masses--fanatics are picturesque, and
mankind prefers observing poses to listening to reasons. . .