(The grey of dawn. Reason stretches itself and yawns for the first time. The cock-crow of positivism.) 5. The “true world”—an idea that no longer serves any purpose, that no longer constrains one to anything,—a useless idea that has become quite superfluous, consequently an exploded idea: let us abolish it! (Bright daylight; breakfast; the return of common sense and of cheerfulness; Plato blushes for shame and all free-spirits kick up a shindy.) 6. We have suppressed the true world: what world survives? the apparent world perhaps?... Certainly not! _In abolishing the true world we have also abolished the world of appearance!_ (Noon; the moment of the shortest shadows; the end of the longest error; mankind’s zenith; _Incipit Zarathustra._) [1] Kant was a native of Königsberg and lived there all his life. Did Nietzsche know that Kant was simply a Scotch Puritan, whose family had settled in Germany? MORALITY AS THE ENEMY OF NATURE 1 There is a time when all passions are simply fatal in their action, when they wreck their victims with the weight of their folly,—and there is a later period, a very much later period, when they marry with the spirit, when they “spiritualise” themselves. Formerly, owing to the stupidity inherent in passion, men waged war against passion itself: men pledged themselves to annihilate it,—all ancient moral-mongers were unanimous on this point, “_il faut tuer les passions._” The most famous formula for this stands in the New Testament, in that Sermon on the Mount, where, let it be said incidentally, things are by no means regarded _from a height._ It is said there, for instance, with an application to sexuality: “if thy eye offend thee, pluck it out”: fortunately no Christian acts in obedience to this precept. To annihilate the passions and desires, simply on account of their stupidity, and to obviate the unpleasant consequences of their stupidity, seems to us to-day merely an aggravated form of stupidity. We no longer admire those dentists who extract teeth simply in order that they may not ache again. On the other hand, it will be admitted with some reason, that on the soil from which Christianity grew, the idea of the “spiritualisation of passion” could not possibly have been conceived. The early Church, as everyone knows, certainly did wage war against the “intelligent,” in favour of the “poor in spirit” In these circumstances how could the passions be combated intelligently? The Church combats passion by means of excision of all kinds: its practice, its “remedy,” is _castration._ It never inquires “how can a desire be spiritualised, beautified, deified?”—In all ages it has laid the weight of discipline in the process of extirpation (the extirpation of sensuality, pride, lust of dominion, lust of property, and revenge).—But to attack the passions at their roots, means attacking life itself at its source: the method of the Church is hostile to life. 2