Friedrich Nietzsche, Human All Too Human (Menschliches, Allzumenschliches), subtitled A Book for Free Spirits (Ein Buch für freie Geister).

First published in 1878.   A second part, Assorted Opinions and Maxims (Vermischte Meinungen und Sprüche), was published in 1879, and a third part, The Wanderer and his Shadow (Der Wanderer und sein Schatten), followed in 1880.

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THE PAINFUL CONSEQUENCES OF RELIGION.  However much we may think we have weaned ourselves from religion, it has nevertheless not been done so thoroughly as to deprive us of pleasure in encountering religious sensations and moods in music, for instance; and if a philosophy shows us the justification of metaphysical hopes and the deep peace of soul to be thence acquired, and speaks, for instance, of the "whole, certain gospel in the gaze of Raphael's Madonnas” we receive such statements and expositions particularly warmly; here the philosopher finds it easier to prove; that which he desires to give corresponds to a heart that desires to receive.  Hence it may be observed how the less thoughtful free spirits really only take offence at the dogmas, but are well acquainted with the charm of religious sensations; they are sorry to lose hold of the latter for the sake of the former.  Scientific philosophy must be very careful not to smuggle in errors on the ground of that need, a need which has grown up and is consequently temporary, even logicians speak of "presentiments" of truth in ethics and in art (for instance, of the suspicion that "the nature of things is one"), which should be forbidden to them Between the carefully established truths and such "presaged" things there remains the unbridgable chasm that those are due to intellect and these to requirement.  Hunger does not prove that food exists to satisfy it, but that it desires food.  To "presage" does not mean the acknowledgment of the existence of a thing in any one degree, but its possibility, in so far as it is desired or feared; "presage" does not advance one step into the land of certainty.  We believe involuntarily that the portions of a philosophy which are tinged with religion are better proved than others; but actually it is the contrary, but we have the inward desire that it may be so, that that which makes blessed, therefore, may be also the true.  This desire misleads us to accept bad reasons for good ones.  

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