seen from every position, the ERRONEOUSNESS of the world in which we
think we live is the surest and most certain thing our eyes can light
upon: we find proof after proof thereof, which would fain allure us into
surmises concerning a deceptive principle in the "nature of things."
He, however, who makes thinking itself, and consequently "the spirit,"
responsible for the falseness of the world--an honourable exit, which
every conscious or unconscious advocatus dei avails himself of--he
who regards this world, including space, time, form, and movement, as
falsely DEDUCED, would have at least good reason in the end to become
distrustful also of all thinking; has it not hitherto been playing upon
us the worst of scurvy tricks? and what guarantee would it give that
it would not continue to do what it has always been doing? In all
seriousness, the innocence of thinkers has something touching and
respect-inspiring in it, which even nowadays permits them to wait upon
consciousness with the request that it will give them HONEST answers:
for example, whether it be "real" or not, and why it keeps the outer
world so resolutely at a distance, and other questions of the same
description. The belief in "immediate certainties" is a MORAL NAIVETE
which does honour to us philosophers; but--we have now to cease being
"MERELY moral" men! Apart from morality, such belief is a folly which
does little honour to us! If in middle-class life an ever-ready distrust
is regarded as the sign of a "bad character," and consequently as an
imprudence, here among us, beyond the middle-class world and its Yeas
and Nays, what should prevent our being imprudent and saying: the
philosopher has at length a RIGHT to "bad character," as the being who
has hitherto been most befooled on earth--he is now under OBLIGATION
to distrustfulness, to the wickedest squinting out of every abyss of
suspicion.--Forgive me the joke of this gloomy grimace and turn of
expression; for I myself have long ago learned to think and estimate
differently with regard to deceiving and being deceived, and I keep at
least a couple of pokes in the ribs ready for the blind rage with which
philosophers struggle against being deceived. Why NOT? It is nothing
more than a moral prejudice that truth is worth more than semblance; it
is, in fact, the worst proved supposition in the world. So much must be
conceded: there could have been no life at all except upon the basis
of perspective estimates and semblances; and if, with the virtuous
enthusiasm and stupidity of many philosophers, one wished to do away
altogether with the "seeming world"--well, granted that YOU could do
that,--at least nothing of your "truth" would thereby remain! Indeed,
what is it that forces us in general to the supposition that there is an
essential opposition of "true" and "false"? Is it not enough to suppose
degrees of seemingness, and as it were lighter and darker shades and
tones of semblance--different valeurs, as the painters say? Why might
not the world WHICH CONCERNS US--be a fiction? And to any one who
suggested: "But to a fiction belongs an originator?"--might it not be
bluntly replied: WHY? May not this "belong" also belong to the fiction?
Is it not at length permitted to be a little ironical towards the
subject, just as towards the predicate and object? Might not the
philosopher elevate himself above faith in grammar? All respect
to governesses, but is it not time that philosophy should renounce
governess-faith?