wants, -- the very claims made on him by his office, claims that allow him nothing but an ideal interest, by making him a traitor to the idea he represents, would plunge him into those sufferings which have inspired tragic poets from all time to paint their pictures of the vanity of human life and strife. [* Translator’s Footnote: “Cf. Amfortas; at this epoch our author was drafting his Parsifal.”] True justice and humanity are ideals irrealisable: to be bound to strive for them, nay, to recognise an unsilenceable summons to their carrying out, is to be condemned to misery.” [700W-{64-2/65} On State and Religion: PW Vol. IV, p. 21-22]
[701W-{64-2/65} On State and Religion: PW Vol. IV, p. 23-24]
[P. 23] {FEUER} “To him [the King] more deeply and more inwardly than is possible to the State-citizen, as such, is it … given to feel that in Man there dwells an infinitely deeper, more capacious need than the State and its ideal can ever satisfy. Wherefore as it was Patriotism that raised the burgher to the highest height by him attainable, it is Religion alone that can bear the King to the stricter dignity of manhood (zur eigentlichen Menschenwuerde).
{SCHOP} Religion, of its very essence, is radically divergent from the State. The religions that have come into the world have been high and pure in direct ratio as they seceded from the State, and in themselves entirely upheaved it. (…) {FEUER} Only in the wholly adult State, where these religions have paled before the full-fledged patriotic duty, and are sinking into inessential forms and ceremonies; only where ‘Fate’ has shown itself to be Political Necessity – could true Religion step into the world. Its basis is a feeling of the unblessedness of human being, of the State’s profound inadequacy to still the purely-human need. Its inmost kernel is denial of the world – [P. 24] {FEUER} {SCHOP} i.e. recognition of the world as a fleeting and dreamlike state [of mind] reposing merely on illusion (auf einer Tauschung) – and struggle for redemption from it, prepared-for by renunciation, attained by Faith.
{FEUER} {anti-FEUER} In true Religion, a complete reversal … occurs of all the aspirations to which the State had owed its founding and its organising: what is seen to be unattainable here, the human mind desists from striving-for upon this path, to ensure its reaching by a path completely opposite. To the religious eye (der religioesen Vorstellung) the truth grows plain that there must be another world than this, because the inextinguishable bent-to-happiness cannot be stilled within this world, and hence requires another world for its redemption. What, now, is that other world? So far as the conceptual faculties of human Understanding reach, and in their practical application as intellectual Reason, it is quite impossible to gain a notion that shall not clearly show itself as founded on this selfsame world of need and change: wherefore, since this world is the source of our unhappiness, that other world, of redemption from it, must be precisely as different from this present world as the mode of cognisance whereby we are to perceive that other world must be different from the mode which shows us nothing but this present world of suffering and illusion.” [701W-{64-2/65} On State and Religion: PW Vol. IV, p. 23-24]
[702W-{64-2/65} On State and Religion: PW Vol. IV, p. 24-25]
[P. 24] {FEUER} {SCHOP} “But where, as now, it is a question of letting the personal [P. 25] egoism, at bottom the only decisor, perceive the nullity of all the world, of the whole assemblage of relations in which alone contentment had hitherto seemed possible to the individual; of directing his zeal toward free-willed suffering and renunciation, to detach him from dependence on this world: this wonder-working intuition – which, in contradistinction from the ordinary practical mode of
