[698W-{64-2/65} On State and Religion: PW Vol. IV, p. 14-15]
[P. 14] {FEUER} “The individual’s egoism is here assumed, and rightly, to be so invincible that arrangements beneficiary merely to the species, to coming generations, and hence the preservation of the species at cost of the transient individual, would never be consummated by that individual with labour and self-sacrifice, were it not guided by the fancy (Wahn) that it is thereby serving an end of its own; nay, this fancied end of its own must seem weightier to the individual, the satisfaction reapable from its attainment more potent and complete, than the purely-individual aim of everyday, of satisfying hunger and so forth, since, as we see, the latter is sacrificed with greatest keenness to the former. The author and incitor of this Wahn our philosopher [Schopenhauer] deems to be the spirit of the race itself, the almighty Will-of-life (Lebensville), supplanting the individual’s limited perceptive-faculty, seeing that without its intervention the [P. 15] the individual in narrow egoistic care for self, would gladly sacrifice the species on the altar of its personal continuance.
{FEUER} Should we succeed in bringing the nature of this Wahn to our inner consciousness by any means, we should therewith win the key to that else so enigmatic relation of the individual to the species.” [698W-{64-2/65} On State and Religion: PW Vol. IV, p. 14-15]
[699W-{64-2/65} On State and Religion: PW Vol. IV, p. 16-17]
[P. 16] {FEUER} “Injustice and violence toward other States and peoples have … been the true dynamic law of Patriotism throughout all time. Self-preservation is still the real prime motor here, since the quiet, and thus the power, of one’s own State appears securable in no other way than through the powerlessness of other States, according to Machiavelli’s telling maxim: ‘What you don’t wish put on yourself, go put [P. 17] upon your neighbour!’ But this fact that one’s own quiet can be ensured by nothing but violence and injustice to the world without, must naturally make one’s quiet seem always problematic in itself: thereby leaving a door forever open to violence and injustice within one’s own State too. The measures and acts which show us violently disposed towards the outer world, can never stay without a violent reaction to ourselves.” [699W-{64-2/65} On State and Religion: PW Vol. IV, p. 16-17]
[700W-{64-2/65} On State and Religion: PW Vol. IV, p. 21-22]
[P. 21] “Matters strictly pertaining to the interest of the King, which in truth can only be that of purest patriotism, are cut and dried by his unworthy substitute, this Public Opinion, in the interest of the vulgar egoism of the mass; and the necessitation to yield to its requirements, notwithstanding, becomes the earliest source of that higher form of suffering which the King alone can personally experience as his own. If we add hereto the personal sacrifice of private freedom which the monarch has to bring to ‘reasons of State,’ and if we reflect how he alone is in a position to make purely-human considerations lying far above mere patriotism – as, for instance, in his intercourse with the heads of other States – his personal concern, and yet is forced to immolate them upon the altar of the State: then we shall understand why the legends and the poetry of every age have brought the tragedy of human life the plainest and the oftenest to show in just the destiny of Kings. In the fortunes and the fate of Kings the tragic import of the world can first be brought completely to our knowledge. (…) [P. 22] But the King desires the ideal, he wishes justice and humanity; nay, wished he them not, wished he naught but what the simple burgher or party-leader
