The Joyful Wisdom ("La Gaya Scienza"): Complete Works, Volume TenNietzsche, Friedrich Wilhelm
PhilosophyPhilosophy
The Joyful Wisdom ("La Gaya Scienza"): Complete Works, Volume Ten
Nietzsche, Friedrich Wilhelm
Philosophy
concerning the conditions of life is here raised, and the first attempt
is here made to answer it by experiment. How far is truth susceptible
of embodiment?--that is the question, that is the experiment.
111.
_Origin of the Logical._--Where has logic originated in men's heads?
Undoubtedly out of the illogical, the domain of which must originally
_have_ been immense. But numberless beings who reasoned otherwise than
we do at present, perished; albeit that they may have come nearer to
truth than we! Whoever, for example, could not discern the "like" often
enough with regard to food, and with regard to animals dangerous to
him, whoever, therefore, deduced too slowly, or was too circumspect in
his deductions, had smaller probability of survival than he who in all
similar cases immediately divined the equality. The preponderating
inclination, however, to deal with the similar as the equal--an
illogical inclination, for there is nothing equal in itself--first
created the whole basis of logic. It was just so (in order that the
conception of substance should originate, this being indispensable to
logic, although in the strictest sense nothing actual corresponds to
it) that for a long period the changing process in things had to be
overlooked, and remain unperceived; the beings not seeing correctly
had an advantage over those who saw everything "in flux." In itself
every high degree of circumspection in conclusions, every sceptical
inclination, is a great danger to life. No living being might have
been preserved unless the contrary inclination--to affirm rather than
suspend judgment, to mistake and fabricate rather than wait, to assent
rather than deny, to decide rather than be in the right--had been
cultivated with extraordinary assiduity.--The course of logical thought
and reasoning in our modern brain corresponds to a process and struggle
of impulses, which singly and in themselves are all very illogical
and unjust; we experience usually only the result of the struggle, so
rapidly and secretly does this primitive mechanism now operate in us.
112.
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