Truth and Knowledge

There are no facts, only interpretations.

from Nietzsche’s Nachlass, A. Danto translation.

Enemies of truth.— Convictions are more dangerous enemies of truth than lies.

from Nietzsche’s Human, all too Human, s.483, R.J. Hollingdale transl.

Linguistic danger to spiritual freedom.— Every word is a prejudice.

from Nietzsche’s The Wanderer and his Shadow,s. 55, R.J. Hollingdale transl.

Man and things.— Why does man not see things? He is himself standing in the way: he conceals things.

from Nietzsche’s Daybreak, s. 483, R.J. Hollingdale transl

Mystical explanations. Mystical explanations are considered deep. The truth is that they are not even superficial.

from Nietzsche’s The Gay Science, s.126, Walter Kaufmann transl.

Metaphysical world.— It is true, there could be a metaphysical world; the absolute possibility of it is hardly to be disputed. We behold all things through the human head and cannot cut off this head; while the question nonetheless remains what of the world would still be there if one had cut it off.

from Nietzsche’s Human, All Too Human, s.9, R.J. Hollingdale transl.

Just beyond experience!— Even great spirits have only their five fingers breadth ofexperience – just beyond it their thinking ceases and their endless empty space and stupidity begins.

from Nietzsche’s Daybreak, s. 564, R.J. Hollingdale transl

Truth.— No one now dies of fatal truths: there are too many antidotes to them.

from Nietzsche’s Human, all too Human, s.516, R.J. Hollingdale transl.

What are man’s truths ultimately? Merely his irrefutable errors.

from Nietzsche’s The Gay Science, s.265, Walter Kaufmann transl.

The reasons for which ‘this’ world has been characterized as ‘apparent’ are the very reasons which indicate its reality; any other kind of reality is absolutely indemonstrable.

from Nietzsche’s Twilight of the Idols, ch.3, s.6, Walter Kaufmann transl.

The total character of the world, however, is in all eternity chaos–in the sense not of a lack of necessity but a lack of order, arrangement, form, beauty, wisdom, and whatever names there are for our aesthetic anthropomorphisms…Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man… Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses… But when will we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

from Nietzsche’s The Gay Science, s.109, Walter Kaufmann transl..

We have arranged for ourselves a world in which we can live – by positing bodies, lines, planes, causes and effects, motion and rest, form and content; without these articles of faith nobody could now endure life. But that does not prove them. Life is no argument. The conditions of life might include error.

from Nietzsche’s The Gay Science, s.121, Walter Kaufmann transl..


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